• Response to CM100 At first, I was a bit skeptical to this course. I thought he would spend time exploring the Jewish roots of preaching, or how the evangelistic preaching of Paul developed to the kind of preaching we see today. Do he didn’t answer those questions, he managed to give me plenty of other thoughts and information. To learn about the Greek roots of preaching was very informative. First I was shocked to realize so much of our modern practice originates from Greek oratory techniques. However, when I learned more about them I also realized that Ethos, Logos and Pathos aren’t bad things, but things we actually can learn from. I’m reminded and challenged by Paul’s words: Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. (Php 4:8) Whatever ”useful” and pure things we can find in the world, we are free to incorporate into Christian practices. I really have come to believe that this includes oratory techniques. Another really enlightening thing was to trace preaching through history. The way preaching is done today is very different from how it was done 500 years ago, or 1000 years ago. To learn about how preaching was done in the early Medieval ages was really interesting. I had never heard of many of the preachers Mr. Carr mentioned. One important thing I learned was that the history leading up to the early Medieval ages also shaped the preaching of the early Medieval Ages. This quote from “Early Medieval Preaching” was really helpful: “After the abdication of the Emperor Romulus Augustulus in 476, we see that the influence of those Latin-speaking priests and preachers starts to decline and has its effect later on throughout the continent. Roman culture is declining in its influence, and so the early church fathers who had produced all those sermons of those first 400 years … what’s happening is that the church is now collecting those sermons and, rather than writing new sermons and keeping up, what they’re doing is they’re collecting the sermons of the early church fathers and developing them into collections.” Since I’m not part of a traditional denomination I have some problems with “homiliaries”. Now I know the history behind them and that has really changed my perspective.   One big thing from this course was all the different lists I wrote down. I want to share some of them and I really hope I somehow can implement them to my own preaching in the future. François Fénelon’s three points: 1.    Listen to what the hearers need. 2.    Develop the concept of proving, of picturing, of moving, and of persuasion. 3.    Focus on the simplicity of Scripture and how to respond with faith to what’s written. This is very simple yet very profound. To focus on the simplicity on the Scripture while also develop how you present it is much harder than it first appears. I tend to miss the simplicity of Scripture. I often want to add an explanation, but must learn to trust that the Scripture speak in itself. Phillips Brooks’ Five Qualities of Preachers: 1.       Personal Piety 2.       Spiritual Unselfishness 3.       Sense of Hopefulness 4.       Care of the Body 5.       The Sense of a Call This list was also very helpful. It gives a holistic perspective on the preacher, one that is very much needed. Though there’s nothing radical on the list, I think it sums up the core qualities that are needed in a preacher. My final list is from Billy Graham: 1.       Trust the Key Scriptures 2.       Use Fresh Illustrations 3.       Speak to the Heart 4.       Offer an Early Appeal 5.       Apply the Gospel Ethic to Everything 6.       Live with Integrity 7.       The Spirit over All (My addition to his list) This list is something I need to adapt to my preaching. It seems to be so much experience in this. Experience I want to benefit from. I especially need to learn from the last point. I need to listen more to the Holy Spirit’s voice and speak the words I believe he’s saying. Also, it’s an important reminder that it is only when the Holy Spirit opens up our hearts, that the word of God can transform lives. My final thought from this course is a wonder over how so many different preachers and different preaching styles have existed throughout history. That really tells me that the Word of God is the same, but that the preaching style is personal and something uniquely developed over time.   Kind Regards, Henrik

    1. Good post

  • Hello everyone, I am in the beginning stages of CM100 (just completed lesson 3) and have been given the assignment of beginning a discussion on something that has made an impression thus far in the material. Being a Philosophy Major during undergraduate work, the information that immediately gained my attention was the section on Aristotle. His three key terms: Ethos, Logos and Pathos were familiar ground for me; however, up until this CM100 class, I never made the logical leap from classical Greek philosophy to modern day approaches to sermon delivery. What is old is new once again!

    1. The course is nicely progressing. Today, I completed lesson #15, the one on Spurgeon. Though the man is still a household name in many religious communities, I never put two-and-two together as to why the man was so popular. That is, until today. We all know Spurgeon was gifted. That's a given. He had a strong intellect, even though he eschewed higher education. Perhaps his greatest skill was being able to communicate that intellect to the masses in a manner that drew them into the story. He brought people to the point of making decisions (new converts). At the same time, he was able to feed his members. That is indeed a gift. But perhaps the cherry on top was his ability to use the social media of his day to publish the message. His sermons appeared in the London Times, the New York Times and Penny Tracts that lined the train stations. Can you imagine the NY Times publishing a sermon today? Ultimately, at a very early age in his ministry, a 5,600 seat auditorium was built to house his members. Widely published and gifted for speaking in an appealing manner to the masses, you might say he was the Joel Osteen of his day. Perhaps the very first to appear in Christian history.

    2. The Importance of Rhetoric in the Art of the Sermon Being a Philosophy major during undergraduate studies, I was immediately drawn to the importance of Greek origins in the basic history of preaching. History declares that there has always been a speaker to emerge as an influencer with a convincing message. Generally, these speakers proclaim messages to move people to change direction or to perform certain tasks. The trend continues today in our everyday lives. No matter whether the speaker stands upon a political stump, or an ethical soapbox, or presents a persuasive late-night television advertisement, each is heralding the listener to decide in favor of the speaker. In a nutshell, that is exactly what preachers attempt to do, except they use the art of persuasion to convince people to give their lives to Christ.  This art of oral discourse is known as rhetoric. One of the first people to codify rhetoric and present it as a discipline was Aristotle. He identified three key terms to apply to the art of persuasion:  (1) Ethos – the trustworthiness and character of the speaker establishes the credibility of the argument;  (2) Logos – the development of logical reasoning that convinces, appeals to and/or persuades a listener’s intellect; and  (3) Pathos – the emotional appeal at the conclusion of the speech to move an audience to make a decision.  Aristotle elaborated upon this approach. In the introduction of a speech, he believed the speaker should demonstrate that he or she is a person of integrity whose conduct mirrors the message (ethos). In the body of the message, the speaker should use logic to appeal to the audience’s intellect. By presenting valid premises, the listener will conclude the only rational result is to follow the call of the speaker. In other words, the speaker has something worth saying and listening to(logos). In the conclusion, if the message was worth saying and, the speaker said it well, then he or she should call for the listener to a moment of decision (pathos).  In the presentation of the message , Aristotle called for an emotional appeal to the speech. There should be a display of passion, enthusiasm and conviction, because it is the emotions of the speaker that stirs the emotions of the listeners. Passion signals to the hearer that what is being said is of utmost importance and deserves attention. The speaker should seek to stir, encourage, and inspire people as they come to grips with the issues in their lives. The speaker should move the listeners to the desired appropriate response.  Obviously, much of Aristotle's approach applies directly to the preacher. When the preacher has something of substance to say and, he or she develops the sermon idea to demonstrate its relevance to the listener, and the preacher presents the idea with conviction, the hearer’s emotional involvement will naturally occur. Preach the Word with boldness and conviction and the hearer will be moved for a decision. In truth, the listener comes to the message already knowing what he or she should do. Through the call of the sermon, the preacher hopes to move the listener from “ought to” to “want to.” By presenting the message with a sense of authority and urgency, the preacher creates inspiration for a decision. By speaking the truth in a way that connects with the listener, the goal is to help the listener feel the call of the Lord. The rest will be up to the listener and the Holy Spirit.    Of course, the sermon needs to be presented by a speaker of character. There should be nothing in the preacher’s life that interferes with the listener’s desire to hear the message. The preacher can do quality exegesis on a text selection and deliver it with the tongue of angels, but if there is a stumbling block in the speaker’s life that blocks the hearer’s willingness to take the message seriously, ethos will not occur. The listener will not apply the lessons learned into the practice when the preacher lacks credibility. Good meat makes its own gravy. Ethical preachers eliminate stumbling blocks that prevent behavioral outcomes on the part of the listener. Their words are a pleasure to the senses. With a balance of ethos, logos and pathos, the preacher can present Jesus Christ without hypocrisy.  The hearer can taste and see that the Lord is good. Therein lies the purpose of rhetoric in modern preaching. Every sermon should focus upon a specific message anchored in Scripture. The spotlight should shine upon Jesus Christ. The message should elevate Christ and entice the listener to do something about their everyday lives. The sermon is only complete when the preacher requests a behavioral outcome from the audience and the listeners respond by applying the message to their lives.     In conclusion, the world always has leaders arise with the gift of persuasion. The Kingdom of God can always use more. We live in a great time in history where the Bible is presented in multiple languages and multiple versions and available on multiple media platforms. The church has expanded and diversified; thereby, reaching different ears and different cultures. By implementing the Internet, it has never been easier to take the whole message to the whole world. Now is the time for the preacher to listen to the Spirit of God, to study the Word and to proclaim the Gospel to the world. Through the 2000-year-old gift of rhetoric, now is the time to once again partake of the ethos, logos and pathos to convince listeners to walk the sawdust trail for a life of Christ.

  • Michael Wolfe                                                                               Lesson 1 – Greek Rhetoric CM100 – Class Essay   Comparison of Rhetorical Styles   Introduction:      The classic Greek style of oral discourse using rhetoric as a way to convince and move an audience is easily transferable to sermons written today.  My essay will be centered on this topic.   Cicero’s development of the three styles and further expansion utilizing the five cannons deepens my understanding of the correct sermon structure. This will help me to successfully lead my congregation to a decision for change.   The Power of Ethos, Logos, and Pathos in Sermon Building Ethos:       The utilization of Ethos in the beginning of a sermon  establishes my credibility as well as the topic of the sermon. I first introduce my topic and then follow up with the scriptures that verify it. What I have found useful is to continue to use this pattern of Ethos throughout the entire sermon.  Utilizing Ethos as a continual flow throughout my sermon establishes the credibility of myself, my topic, and the scriptures themselves.  Logos:        Using Logos I fully expand on and bring to life the topic by developing each thought. Intriguing the listener with the details of the thought is my chief goal. The scripture must draw in and explain in such detail that the hearer is persuaded to consider how this topic is relevant to their own lives. Through their intellect I am appealing to their understanding of each point of fact. This allows a deeper level of sermon development. Pathos:         As I integrate the third aspect of rhetorical preaching, Pathos, which is my personal favorite, I am speaking to appeal to them emotionally.  In this I want them to be drawn to the importance of personal application of the sermon topic( or their need of salvation), pressing in with pleading and an emotionally charged proclamation of the Gospel message of Jesus Christ.       Throughout this course study I have seen the many famous preachers using all three rhetorical methods. The simplicity of using ethos to introduce, logos to expound in the main body, and pathos drawing the sermon to a close with emotionally charged persuasion is applicable to all people throughout the ages.   The Styles of Cicero        The way Cicero developed the three styles by building upon its foundation is a crucial feature of the text and the future of preaching. These were the Plain Style, Middle Style, and Grand Style from the Greek aspects of rhetoric (Ethos, Logos, and Pathos).  I am comparing the original Greek Rhetoric style directly against Ciscero’s three styles and how he built upon them with the five canons. Plain Style         This style was used to establish proof and the genuineness of the speech, argument or text. Much like Ethos its purpose was to convince the audience of the trustworthiness and the character of the speaker and the text or argument. By this, the legitimacy of the topic is established. Middle Style          This was used in the argument or preaching of a text for the pleasure and entertainment of the audience. The middle style is closely related but not precisely the same as Logos (in which is the actual development of patterns of thought) to was to used to convince, persuade, and appeal to the audience.  Logos was not entertainment, yet it was still a way to sway the audience by proofs and reasoning as opposed to the entertainment Cicero utilized in the Middle Style. Grand Style        Moving the audience to a point of decision was the purpose of the Grand Style. It was not to entertain or to humor the audience but to bring them to point of decision in favor of his opinion. It was not flowery and flamboyant but convincing and laden with proof and thus aimed at this moving the hearers to the point of decision as the orator called them to do. Pathos has the identical purpose except this is a call to an emotionally charged decision instead of a logical one.         Looking beyond these foundational styles I see Cicero laying down rhetorical principles as guidelines and disciples to keep the speaker following the rhetorical outline. The Five Canonical Disciplines         Invention, arrangement, style, memory, and delivery were all guidelines which kept the ebb and flow of the rhetorical argument flowing with continuity and an easily followed logic to convince others of strongly held beliefs.          As I see the great preachers throughout history I recognize all the elements of rhetorical style within their sermons from their various preaching styles. I am thankful for the contributions of the early church fathers, as they have enhanced my own personal convictions and style.

    1.  — Edited

      In transition from my Word document to this site, my APA format was mangled. Please excuse the disorder.

  • Prof. Carr’s overview of the history of preaching demonstrates a pattern of continuity and change that has nourished and edified the church over the centuries. While the main thrust of Gospel proclamation has been constant throughout the history of preaching from the time of the early church through the twentieth century, the addition of innovations in preaching has assured that Gospel proclamation remains attuned to the culture and is refreshed with each passing generation. The innovations discussed by Carr can be classified into three broad categories: technological innovations, stylistic innovations, and cultural innovations. Technological innovations have been most readily apparent in the twentieth century with the introduction of new information technologies. Prof. Carr identifies preachers who were pioneers in radio and television ministries. The advances in the internet, furthermore, are ushering in a new era of transformation in preaching aided by technology. But these more obvious drivers of technological innovation in preaching, Prof. Carr aptly shows, are matched by equally significant technological innovations in years past. Charles Spurgeon, for example, exploited the technologies of his day by printing and distributing his Penny Pulpit pamphlets throughout England and indeed around the world. The formation of homilaries was an even earlier technological innovation that affected the history of preaching in a profound way. Stylistic innovations are also evident throughout the history of preaching. Preachers such as Billy Sunday and Aimee Semple McPherson introduced significant innovations in preaching style by bringin in improvisation, drama and other attractive stylistic elements. Martin Luther King Jr popularized a stylistic innovation that had emerged years earlier in the preaching of John Jaspers. Charles G. Finney introduced new stylistic elements in preaching by establishing the anxious bench and giving listeners greater participation in the sermon. Calvin also innovated preaching by making the sermon, rather than mass, the center of the worship service. Cultural innovations have been a staple of preaching since the early years of the church. Throughout the history of preaching we find cultural innovations shaping the proclamation of the Gospel in numerous ways. Savonarola, for example, stands out as a preacher who brought social justice issues into the preaching of the Word in response to the epoch of social change in which he preached. This cultural change was enduring and can be seen in the legacy of other preachers such as Martin Luther King Jr. Dwight Moody, on the other hand, transformed preaching through the introduction of a common and colloquial style in the pulpit. The twentieth century ushered in other cultural innovations in preaching – most notably, the inclusion of women in the pulpit. Whether driven by technology, style or culture, the innovations in preaching over the centuries have enriched the proclamation of the Gospel, extended its reach and edified the church. Prof. Carr summarizes the course by saying that what the world needs today is more preachers and not less. I would add that as more preachers are added to the fold, we can expect further transformations and innovations in preaching due to technological, stylistic and cultural shifts. As long as the Gospel is proclaimed, moreover, we should resist the tendency to reject these innovations and instead maintain an eye towards the ways that innovations are enriching preaching and expanding the reach of the Gospel.

    1. Is this the correct place to post a 750 word paper on a topic covered in the CM100 course as part of a certificate program? Are the complete quiz' to be posted here as well?

      2. in regards to the 750 word topic papers or the certificates, the instructions say write a 750 word response. Is there any special significance to the word 'response' and the type of essay and how it is to be written or is it just a standard essay with no technical meaning attached to the word 'response'. For instance if I choose to write on one of the preachers covered in the course do I simply write a typical research essay about that preachers preaching using the course material and other material from the readings and my wider library, a descriptive essay if you like or is it meant to go deeper. If deeper what then is the technical meaning of response? Just want to make sure I take the right approach from the beginning if I tackle writing some of these essays to enhance my learning experience. Thanks for your response.

      3. , "response" was used to be intentionally vague. One could respond to a specific point a speaker made by explain why they liked it or why they disagree. One could also respond to a specific topic in the course by digging deeper into it. One could also respond by just writing a summary of the course, highlighting some key insights.

      4. Thanks Miles I got the impression it meant your first answer only. Good to know it is more broader than that.
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