From Concept To Sermon Mathewson Summary

Turley argues that the structure is the sermon is part of what gives Edwards’ work its power. Before he dissects Edwards’ sermon, Turley looks at how Edwards uses indicators in his performance to generate a setting for his audience. He goes on to states, “The combination of all the performance indicators in Edwards’s sermon – scripture reading, metaphors, parallels, dialogue, tactility, motion, weight, gravity, etc. – functioned illocutionary to generate a state of affairs for the auditors” (522). Turley begins by stating that Edwards used a combination of performance indicators in his sermon. He states that Edwards used biblical verses in his sermon. He also says that Edwards used metaphors and parallels in his sermon. Edwards also used tactility and motion in his sermon according to Turley. Also according to Turley he used the performance indicator of weight, gravity and many others in his sermon. He notes that Edwards uses these many performance indicators functioned to suggest a situation to the audience. Turley also notes that all of the indicators as a whole generated a situation in the audience’s mind to create a setting that Edwards wished to set for sermon. Turley’s discussion of Edwards’s usage of performance indicators supports the persuasiveness of Edwards sermon

Reflecting on this week assignment, “The Art of Preaching Old Testament Narrative,” Haddon W. Robinson enlightened me on the importance of going back to re-read also study the Old Testament. However, through further study, I glean there is a hermeneutical side also a homiletical side that will help me improve my sermons bristle with accuracy, clarity, interest, also relevance. Preaching an Old Testament narrative is challenging due to the fact of misreading them (Scriptures), read them poorly, or read them to prove a point outside the purpose of the biblical storyteller. This is called abuse of the Bible considering, it leads to what God says is bearing false witness.

According to Kelley (1996) this process is recommended by narrative therapists because it allows the client to begin to see where the discourse emerged from. The therapist must first just listen to the story and determine what the client sees as the existing problem (Kelley, 1996). Then the therapist begins to ask questions with the intention of bringing forth the full meaning of the problem (Kelley, 1996). In deconstruction the therapist searches for answers as to who all is involved with the problem, what past events lead up to the problem development, how the problem changed over time, how the client has been fighting the problem thus far and how the problem is affecting the client's life (Kelley, 1996).

The book also focuses on Jesus’ Sermon on the Mount. Jesus discusses those that are blessed and why they are blessed and also the kingdom of heaven. Jesus discusses faith-community and what is required of disciples including reconciliation with others. The book discusses Jesus and his righteousness. Jesus gives instructions in dealing with those who cause harm to is folowers and believers. The book addresses the question as to whether to literally or figuratively take the commands of Jesus.

Response: “Alan Potter (2014) wrote that John MacArthur warned us that if we lose the biblical foundation while preaching this will lead to the decline of preaching which will contribute to the weakness and worldliness of the church, so for a church to be spiritual healthy, preaching should return to its proper biblical foundation (https://www.linkedin.com). Paul told Timothy that by preaching the Scripture, man and women could be wise for salvation (2 Tim. 3:15 NKJV). They learn the way of salvation through the Bible which the Holy Spirit taught the preacher to use, they should not use their own words dictated by man’s wisdom (1 Corinth. 2: 13

“Hell is going for them...”(92). This means that one is only jeopardizing themselves because they put themselves in that position. Notwithstanding the fact that “The Minister’s Black Veil” takes control and buckles down on the fact that not everyone is as they seem, because most people all have a hidden secret. “I look around and lo!” “on every visage is a black veil.” To conclude all of that one would say that the texts just have different outlooks on how to go about the sermon.

To truly comprehend a biblical passage, it is important to have knowledge of the ‘hermeneutics which enables an understanding of the locus of meaning and the principles of bible interpretation’ . The audience needs to have a clear interpretation of the biblical passage which includes ‘content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out’ , this supports the argument that all worlds of the text are equally important. ‘Biblical passages are often taken out of context and interpreted to support a particular viewpoint of justify a particular action’ . It is imperative to note that ‘in order to discover the sacred authors' intention, the reader must take into account the conditions of their

The sermon at the mount is a collection of teachings and sayings that Jesus preaches to people at Galilee. It takes place after Jesus had been baptized by John the Baptist. This is the longest teaching by Jesus in a single preaching. It is found in the New Testament in the book of Matthew. It transverses chapter five to seven of the Gospel of Matthew. The main theme of sermon of the mountain is how people should relate with other people and God. The sermon is preached at a mountain when Jesus saw the crowd and his disciples’ were following him, he sat at a level ground on the mountain and started to preach. The Preaching’s can be divided it four major parts; The Beatitudes, Lord’s Prayer and parables.

Blomberg, Craig L., Jennifer Foutz Markley. A Handbook of New Testament Exegesis. Grand Rapids, MI: Baker Academic, 2010.

The final section of Part 3 is “Preaching Isaiah”. Donald R. Sunukjian highlights how Isaiah should be preached. Sunuklian gives key elements on how to reach this specific text. First, the individual must decide the meaning of Isaiah 53. Secondly, determine the structures and begin paraphrasing each sentence. The final element is to plan whether the message will be preach of the whole text of Isaiah 53 or individual messages based on smaller units.

This paper will analyze the "Divine Purpose" as it appears in the various "highways of prophecy" in the New Testament, and show how those "highways" may be followed to a deeper and fuller appreciation of God's message.

It is also assumed that the act of telling a story can provide insight into past, present and future events (Espinoza, 1997). By going through this process, individuals can find the importance of certain events and assign roles to people who are a part of their story. This act can allow a client to find new meaning and understanding to their reality (Espinoza, 1997). Not only is a

Before the gospels and Pauline epistles, early church Christians related to the Old Testament as Scripture and viewed their Christian walk as the fulfillment of the promises made to Israel from the Old Testament, which foretold of the coming age of the Messiah. The first New Testament Christians understood the importance of the Old Testament; it was their “Bible” they preached from. Just as in the early church, Christians today need the Old Testament for preaching and in which to reference and understand Christ’s purpose for why he came.

In Preaching Christ from the Old Testament , author Sidney Greidanus offers a contemporary hermeneutical model for preaching Christ centered sermons from Old Testament Scriptures. Following a broad survey of Old Testament preaching throughout the history of the Christian Church, he suggests methods through which Old Testament Scriptures can be seen to lead to a proclamation of Christ and provides a process to use these interpretive tools to develop Christocentric sermons. Although Greidanus provides practical and beneficial tools for ministry, his model should be used carefully and in conjunction with other resources that can serve to balance his position.

‘It is meant to make people think – even think furiously – and to issue in decision and action’ (Hunter 1976, 13) ‘And sometimes such vivid analogies so catch the public mind that they pass into public parlance’ (Etchells 1998, 1) It is no wonder that the reason people still like to use stories to illustrate teaching today is because of these facts. Etchells in particular brings out a very interesting point in that Jesus would surely have wanted his teaching to reach more than just the people directly listening. Stories are easy for people to both remember and remember accurately, making it more likely for his teaching to spread even before it became codified. We can learn greatly from this. If we really want our listeners to engage with the Gospel we need to preach it to them in a way that will help them engage. Telling those parables that force them to think for themselves and remember what they have been taught will help to carry the message of the teacher back into the listeners’ daily lives, rather than just hearing the message and