Darrell W. Johnson, The Glory of Preaching: Participating in God’s Transformation of the World (IVP Academic, 2009), 278 pages, ISBN 9780830838530.

With the massive growth in multimedia ministries, it might seem that preaching could go the way of vinyl LPs and telegrams. However, in The Glory of Preaching, Darrell W. Johnson not only aims to convince us that preaching has not lost any of its wonder but that, by standing up to preach, we have the opportunity to participate in this wonder each and every week.

In part 1, we are given the theoretical reasons behind the importance of preaching, based on his hypothesis that “When a human being … invites the gathered assembly into a particular text of the Bible … something always happens” (p. 7). The first two chapters of this part take the form of extended expositions of two key Bible chapters, Ezekiel 37 and Matthew 13. Taken together, these two chapters not only give us a glimpse of the redemptive power of preaching but of reasons why we may not see the expected results after every sermon. The fourth chapter takes a different angle by providing a useful and inspiring study of the Greek words used to refer to preaching and the dynamics of the preaching moment that they represent.

The only flaw in this section is that, whereas three of the four chapters rely on direct examination of the Word of God, the third chapter takes a more indirect route and focuses exclusively on the views of theologians. While theological reflection on preaching is welcome and necessary, it would have been useful to relate the theological positions to biblical examples. The thesis of this chapter is that expository preaching, where a sermon examines a single biblical text, rather than a theme or principle, is superior to other preaching methodologies such as narrative and topical preaching (pp. 53-55). Such a position is surely hard to defend scripturally, given the wide variety of preaching styles used by both Jesus and His disciples.

For a number of readers, part 2 will be welcomed as one of the most straightforward sections of the book to apply to the practice of preaching. Here the author deals with the mechanics (his term, see pp. 103-104) of creating a sermon from a Biblical text and backing up your words with Biblical integrity.

In the first chapter of this section (chapter 5), the author walks us through the broad steps of sermon creation from scripture selection to finding the right ways to express the sermon’s content. For each step in the process, we are given a number of questions to guide our thinking. Of course, some of these will be more relevant to some texts and even congregations than others. For instance, the precise nuances of the prepositions used in a text may be less relevant when preaching to a church with a large proportion of new believers. However, these guides, if used wisely will give any preacher an excellent foundation for text study.

Chapter 6 moves us to the ordering of the sermon by providing a wide range of sample structures that can be used. These will be useful for both inexperienced and mature preachers alike and, when combined with the study methods outlined in the previous chapter will form a powerful addition to a preacher’s toolkit. We are also reminded of the oral nature of preaching and the effects this might have on preparation and on the creation of the notes that are taken up to the pulpit.

Darrell L. Bock, Purpose-Directed Theology: Getting Our Priorities Right in Evangelical Controversies (Downers Grove, IL: InterVarsity Press, 2002), 114 pages.

Darrell Bock’s Purpose-Directed Theology calls for a biblically grounded, theologically focused and culturally engaged evangelicalism. This work seeks to address both theological scholarship and a wider evangelical public. The back cover of the book summarizes his argument in a succinct and provocative way: “When the stakes are high, evangelicals don’t often engage each other well.” In other words, Bock is concerned with a critical view and correction of the use and direction of “energy” in evangelical spirituality, theology and ministry. The modest size of this volume should not distract from the fundamental issues the author addresses. Here is a proposal for evangelical theology worthy of discussion and application by pastors, teachers, academics, and church leaders.

This book proceeds from a concern about where evangelicals stand today and the question of where they should be going in the future. Bock uses particular localized discussions as examples of how evangelicals have engaged and should engage each other. The first chapter takes on the work of Stanley Grenz, Renewing the Center (Grand Rapids: Baker, 2000), a recent proposal for the direction of evangelicalism. The critical reader is well-advised to read Grenz’s book before reading Purpose-Directed Theology. Bock laments the lack of discussion on the role of Scripture in Renewing the Center and argues for a central place of God’s Word in evangelical theology. The evangelical approach to Scripture he proposes is one of “critical realism”–an awareness and knowledge of reality that should be engaged critically in the way it is perceived. In turn, the reading of Scripture as a divinely rooted and authoritative text should proceed with careful attention to the larger theological, philosophical and hermeneutical debate. Practically, Bock calls for “solidly grounded theologian-philosopher-exegetes in evangelicalism” (p. 33) who operate within a “solid, dialogical community” (p. 34). The subsequent chapters reveal that much of evangelicalism is still far from Bock’s ideal.

Bock sketches the outlines of contemporary evangelicalism from both a historical and an organizational perspective. Historically, he argues, the diverse forms of evangelicalism exhibit a common desire to combine theology and mission as the life-giving center of evangelical growth and vitality. A commitment to Scripture (sola Scriptura), the centrality of Christ (solus Christus) and the salvation he brings by faith (sola fide), the uniqueness of grace (sola gratia) and the desire to give glory to God alone (soli Deo Gloria) represent the major lessons evangelicals glean from its history. From an organizational perspective, these lessons underscore the fundamental need to preserve different types of organizations. Bock distinguishes between tradition-specific, bounded institutions and tradition-inclusive, public-square institutions. In order to fulfill its missionary mandate, he argues, evangelicalism needs public-square institutions that operate ecumenically in order to challenge those outside the evangelical community and invite them to hear God’s voice. Reflection and discussion thus become key components in Bock’s vision of the evangelical future. Tightly defined boundaries in all organizations lead in his opinion to self-consumed debates that keep evangelical’s various strands from developing more intimate contact with each other. As a result, evangelicalism weakens its potential cultural impact, neglects its missionary mandate, and misdirects its energies. He successfully illustrates that too much time and effort is wasted on in-fighting. In Bock’s own words: “an evangelicalism that turns every disagreement into a major battle risks turning all its energy inwards” (p. 79). His advice is simple: go slow! Evangelicals do well to observe the importance of solid biblical interpretation, recognize the insights from the history of Christian thought, resolve disputes communally, practice intellectual empathy, engage in a forthright argument, and only then accept or reject a theological model. Bock concludes with a reminder about priorities. A purpose-directed evangelicalism should focus its energies beyond internal debates to its mission to a lost and dying world.