The longest way round is the shortest way home. (Quoting Alexander MacLaren, The Wearied Christ and Other Sermons)
In a sermon entitled “God's Providence,” C. H. Spurgeon said, “Napoleon once heard it said, that man proposes and God disposes. 'Ah,' said Napoleon, 'but I propose and dispose too.' How do you think he proposed and disposed? He proposed to go and take Russia; he proposed to make all Europe his. He proposed to destroy that power, and how did he come back again? How had he disposed it? He came back solitary and alone, his mighty army perished and wasted, having well-nigh eaten and devoured one another through hunger. Man proposes and God disposes.
Preaching is compelling to young secular adults ... - not if preachers use video clips from their favorite movies and dress informally and sound sophisticated, - but if the preachers understand their hearts and culture so well that listeners feel the force of the sermon's reasoning, even if in the end they don't agree with it.
Humanly speaking, it is possible to understand the Sermon on the Mount in a thousand different ways. But Jesus knows only one possibility: simple surrender and obedience - not interpreting or applying it, but doing and obeying it. That is the only way to hear his words. He does not mean for us to discuss it as an ideal. He really means for us to get on with it.
Sermons remain one of the last forms of public discourse where it is culturally forbidden to talk back.
If God is not with us, we do not want to continue. If the Sermon on the Mount is simply impractical, our mission work is hopeless. We have no backup plan. We have nothing but Him.
In the sermon I have just preached, whenever I said Aristotle, I meant St. Paul.
I want a real take-home quality to the sermon, so I built the whole sermon series around the word grace, those five letters.
St. Peter announced the glad tidings of the Gospel to the people on the day of Pentecost, and converted, by the first Christian sermon, ever preached, three thousand - which formed the primitive Church.
I don't have a lot of time in the sermon anyway. The sermon is only 25 minutes, which to me is frighteningly short. So I feel as if I need to get into that pretty quickly and make it as practical and accessible as possible.
I think I could do better in my approach to application. I think I could do better in preaching practical sermons.
I have some friends whose sermons are extremely practical - so practical that I can put them right to use. I'm trying to learn how to do that better; but I don't think my approach or style really has changed in these 30 years. Whether that's good or bad I don't know, but I don't think it has.
Once in seven years I burn all my sermons; for it is a shame, if I cannot write better sermons now than I did seven years ago.
You shall find books and sermons everywhere, in the land and in the sea, in the earth and in the skies, and you shall learn from every living beast, and bird, and fish, and insect, and from every useful or useless plant that springs from the ground.
I'm thinking, "What difference will this sermon make in their lives tomorrow? What am I trying to give them that will make a difference?" For example, had to do with the theme that Jesus will not let go of you. He's holding onto you. I talked to them about the disciples and Peter on the night before the crucifixion of Christ - how Jesus said that all of you are going to turn away, but He would be waiting for them in Galilee.
What I try to do is narrow the sermon series down to one big question. In this case the question is: What happens when grace happens? I knew I wanted to preach about grace. I just felt as if it was time for our church to be refreshed and see the beauty of God's grace - the uniqueness of the Christian grace as compared to the teachings of other world religions on forgiveness.
The Sermon on the Mount cannot be a merely human production. This belief enters into the very depth of my conscience. The whole history of man proves it.
A good sermon is going to disturb the comfortable and comfort the disturbed. It inspires you. It provokes you. It should make your soul soar.
The attention of the congregation is a major part of the attention that the pastor gives to his or her utterance. It's very exceptional. I don't know anyone who doesn't enjoy a good sermon. People who are completely nonreligious know a good sermon when they hear one.
In nearly all cases, if the people complain of the length of our sermons it is because we fail to interest them personally in what we have to say.
Examples draw where precept fails, and sermons are less read than tales.
I am from time to time congratulating myself on my general want of success as a lecturer; apparent want of success, but is it nota real triumph? I do my work clean as I go along, and they will not be likely to want me anywhere again. So there is no danger of my repeating myself, and getting to a barrel of sermons, which you must upset, and begin again with.
With the requests of some he complied, and has published a discourse, delivered before the Society for recovering drowned persons, which may be justly pronounced one of the most beautiful and interesting sermons in the English language.
Conclude not from all this that I have renounced the Christian religion. . . . Far from it. I see in every page something to recommend Christianity in its purity, and something to discredit its corruptions. . . . The ten commandments and the sermon on the mount contain my religion.
Unfortunately many scientists see themselves too much as priests whose job it is to preach moralistic sermons to people. This is another legacy of the 1968 generation, which I happen to belong to myself. In fact, it would be better if we just presented the facts and scenarios dispassionately - and then society can decide for itself what it wants to do to influence climate change.
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