Peter’s Preaching (1.5.2023)

    The primary means of Christian communication is preaching. I realize that in some circles, the whole enterprise of homiletics based upon theologically sound Biblical exegesis has fallen out of favor. In an age filled with discussions of the exodus of younger generations from the Church, going so far as coining the phrase “none’s” to describe this phenomenon perhaps it is time for us to examine how many of the Postmodern assumptions driving the contemporary Church are, not only wrong, but unbiblical and, ultimately, unwise. 

    Every generation, considering itself more gifted than those who went before, tries to reinvent the wheel. Within the Church, this has sometimes been driven by practical considerations and other times by theological motives. One of the jobs of Pastors; be they preachers, elders, or even deacons is to go through a process of regular self-reflection and personal assessment. Why do we do what we do? What are the models we are following and from what disciplines are they derived? Are we changing things up for the sake of greater effectiveness or simply to “shake things up. “And here’s a biggy. How much influence should contemporary culture (any contemporary culture) have over the doctrine and practice of the Church? 

    There has never been a time when the Church has not wrestled with these issues. Asides from the theft and deception of Ananias and Saphira, the first hint of internal controversy in the Jerusalem Church was cultural, between Hellenistic and Hebraic cliques of widows in Acts chapter 6. At that juncture the Apostles made a significant decision, concluding that Biblical and cultural practice can be accommodated but that the former always dictates the terms to the latter. We have forgotten this. 

    In an age driven by transformative, even revolutionary communications technologies the Biblical content of preaching should always be the primary focus. The shape of scripture should determine both the form and content of what we take into the pulpit. Sadly, many of us, have borne witness throughout our entire ministry careers, to the abandonment of this bedrock position of the great tradition. Forsaking the pattern of the Gospel is always to our detriment. The “none’s” have decided that they are not buying what we are selling, but for broad swaths of the Christian community, the product we are selling is not the Gospel. It may be that reaching the “none’s”, the spiritually curious, and the casualties of our culture will only be accomplished when we reengage with scripture, recalibrate our theology, and recover the shape and substance of Biblical preaching. 

    All of that, then, leads me to Peter and his preaching, which forms the framework for Mark’s Gospel. Virtually all readers of the Gospels are aware of the striking similarities of the Synoptic Gospels. A significant percentage of working New Testament scholars dedicate their lives to addressing the “Synoptic Problem” in ever-increasing detail. One of the issues I tried to keep in mind during 6 weeks of detailed investigation of Mark is the fact that the normative expression for the early Church was preaching. Before there were Gospels, before Paul wrote Epistles, and prior to the history found in the book of Acts, the Church told the story of Jesus. The telling of this story is the foundation of Christian preaching and the very heart of our Gospel. 

    Mark’s gospel moves quickly from episode to episode in a fashion that is abrupt, dramatic, and arresting. Much of that energy comes from Peter’s own personality. One of Mark's signature successes was weaving Peter’s episodic preaching into a more continuous narrative that communicates the full story of Jesus from the beginning of His ministry to His death, burial, and resurrection. It is this story--the story of Jesus which energized the early Church and provided the creative focus that allowed Kingdom to triumph over Empire. To rob John of an apocalyptic analogy; you don’t defeat dragons by becoming a dragon, but by following the Lamb. Mark’s Gospel shows us what it was like to follow Jesus in those early days in which Jesus established, with the Twelve the parameters of discipleship. 

    Grasping the proclamatory origin and essence of our Gospel should help us to clarify what we do,  or more pointedly, say on Sunday morning. While it is important for preachers to provide a well-rounded menu of Biblical instruction to their flocks, all our preaching should ultimately be rooted in the story of Jesus, which is the entrusted apostolic tradition that is the very essence of Good News. This central fact should guide us in determining what we mean by success or failure in the preaching process and what formal techniques we should use in preparing and presenting our messages.

    What is the goal of preaching? Is it experiential, emotional, or intellectual? What is the relationship between individual and community before, during, and after preaching? How do the elements of worship; social, liturgical, musical, and preaching relate to one another, and does our configuration of public worship reflect the priorities of scripture? Because, if the purpose of the Bible is to involve individuals in the communal body of Christ by inviting them into the story of the Gospel, and we have decided to particularize and psychologize the process into addressing the “felt” needs of individuals, we have missed the point and lost the ancient narrative thread which began by a lake with two pairs of brothers, called to become fishers for men. 

    Peter's voice is the unseen influence behind Mark’s Gospel. His presence, only hinted at, is a fitting reminder that the only character in the Gospel story is Jesus. The only spotlight is reserved for the Master as He calls us, leads us, teaches us, dies for our salvation, and rises for our justification. This is the story at the heart of the Christian faith. It is both universal and particular. The story of Jesus is the story of God’s beloved, coming to redeem what belongs to the Father.  Peter went first. Now it is our turn. How we tell the story, largely becomes the story. This is our legacy, our burden, our joy.