organ's definition of a sermon introduction can be found in these words: "…. how to call to the attention and prepare the mind of the hearers to the consideration of the theme" (Preaching, p. 80). He also describes both the purpose and the properties of the sermon introduction. As to its purpose, he said, "an introduction must introduce" (p.81). What should it introduce? The theme of the sermon--the message and the text. Sometimes it must introduce the preacher to the audience. The introduction should move from the general to the particular. Also in the introduction obstacles to communication must be overcome. The obstacles, he felt, took various forms. Sometimes the obstacle was an attitude of prejudice, for or against the preacher or certain themes. Other times it could be ignorance; the preacher should assume that the people know nothing about the subject and keep his explanations simple. Sometimes the congregation is preoccupied or indifferent. Such people must be "gotten to” before you could preach to them. Personally Morgan enjoyed the challenge of preaching to an audience that did not hold to his own views--he felt that it kept him on his toes and made him a more passionate advocate of his own truth.
he properties of an introduction he described as three: simplicity, pertinence, and courtesy. In regard to simplicity, he encouraged avoiding superlative introductions, reasoning that they are hard to live up to. In regard to pertinence, he felt that the theme should be clearly stated as well as the divisions of the sermon. The view of the text may need to be corrected and the importance of the theme made known. These were the factors that he felt would draw attention to the sermon. By courtesy he did not mean apologizing or foolish cajoling but letting the hearers know that you respect their right to confront the message with their own thoughts (Paul on Mars Hill was his example here). Upon perusing the Westminster Pulpit one can observe that he practiced these same things. Rarely did his introductions begin with some gripping "hook". They usually began with the text or the theme itself. Sometimes he began with the description of the background situation of the passage (as in "The Great Commandments", vol. 7, p. 115). Sometimes he began by placing the text within its immediate literary context (as in "Christ's Next of Kin", vol. 7, p. 22 ). other times he began by calling attention to variances in translations or misunderstandings about the text (as in "My Friend", vol. 1, p. 111). These were his most Frequent methods and in these cases his introductions were very brief. At other times he did use more involved introductions. In some cases he actually used the text(s) to set up a contrast or a tension which drew the hearer into the sermon (as in "The Terms of Discipleship", vol. 1, p. 33 and "The Potter's Work on the Wheels", vol. 1, p. 46).
ometimes he used a personal experience, such as a letter received (as in "Amazing Love!", vol. 1, p. 125) and there were times when he narrated a short incident (as in "Spiritual Leprosy", vol. 8, p. 48). Such practices were the exception rather than the rule, however; it was his most common practice to begin with remarks about the setting of the text.
he art of concluding the sermon dealt with "how to fasten the truth upon the conscience so as to produce the results which it is intended to produce" (Preaching, p.80). He said, "A conclusion must conclude", that is, end the sermon. It should preclude anyone's escaping the message. He borrowed Dale's description: the message could be considered "getting the guns in position” and the conclusion "firing the shot.” The conclusion must make a spiritual or moral appeal or demand; he was convinced that it was the job of the preacher to preach for a verdict, leaving the hearers with the impression, "Thou art the man!"
s to the method of concluding the sermon, the avenues of approach ought to be intellect and emotion (through which one is able to "storm the will”). In the conclusion there should be recapitulation, personal application, and the elaboration of truth; no new material should be presented, however. “The last sixty seconds are the dynamic seconds” , he said. They should not be rushed into, but when the time is right for them they must be invested with all the power and energy of the sermon. Then it is time to stop; Morgan loathed lingering conclusions that he felt brought the sermon to a close with a limp. All of these same elements can be found time and again throughout his sermons; rarely are they all present in a single sermon for his conclusions are to the point and very brief. One might almost describe them as blunt.
Nevertheless, all of them can be found from sermon to sermon.
his chapter demonstrates that G. Campbell Morgan was not simply a devoted student of the Bible who considered the delivery of his exegetical notes an adequate approach to preaching. His sermons were far more than running commentaries on the text, an approach that many erroneously consider to be expository preaching. Instead, Morgan recognized the necessity of having a well thought out philosophy of homiletics for preaching his material as well as a systematic approach to Bible study for discovering it. His homiletical philosophy was not complex or dazzling but it is sound. It provided for a degree of variety in sermonizing, clarity in thought and delivery that results from logical organization, and the force that results from a variety of effective support strategies and methods. His emphasis on developing a single theme provided focus and unity in his sermons. His emphasis on logical sequence provided movement in his sermons. And his emphasis on sincere passion provided the sermon with a forceful delivery. This approach to the art of forming his sermons complimented his detailed exegesis and was an integral part of his preaching success.
organ's definition of a sermon introduction can be found in these words: "…. how to call to the attention and prepare the mind of the hearers to the consideration of the theme" (Preaching, p. 80). He also describes both the purpose and the properties of the sermon introduction. As to its purpose, he said, "an introduction must introduce" (p.81). What should it introduce? The theme of the sermon--the message and the text. Sometimes it must introduce the preacher to the audience. The introduction should move from the general to the particular. Also in the introduction obstacles to communication must be overcome. The obstacles, he felt, took various forms. Sometimes the obstacle was an attitude of prejudice, for or against the preacher or certain themes. Other times it could be ignorance; the preacher should assume that the people know nothing about the subject and keep his explanations simple. Sometimes the congregation is preoccupied or indifferent. Such people must be "gotten to” before you could preach to them. Personally Morgan enjoyed the challenge of preaching to an audience that did not hold to his own views--he felt that it kept him on his toes and made him a more passionate advocate of his own truth.
he properties of an introduction he described as three: simplicity, pertinence, and courtesy. In regard to simplicity, he encouraged avoiding superlative introductions, reasoning that they are hard to live up to. In regard to pertinence, he felt that the theme should be clearly stated as well as the divisions of the sermon. The view of the text may need to be corrected and the importance of the theme made known. These were the factors that he felt would draw attention to the sermon. By courtesy he did not mean apologizing or foolish cajoling but letting the hearers know that you respect their right to confront the message with their own thoughts (Paul on Mars Hill was his example here). Upon perusing the Westminster Pulpit one can observe that he practiced these same things. Rarely did his introductions begin with some gripping "hook". They usually began with the text or the theme itself. Sometimes he began with the description of the background situation of the passage (as in "The Great Commandments", vol. 7, p. 115). Sometimes he began by placing the text within its immediate literary context (as in "Christ's Next of Kin", vol. 7, p. 22 ). other times he began by calling attention to variances in translations or misunderstandings about the text (as in "My Friend", vol. 1, p. 111). These were his most Frequent methods and in these cases his introductions were very brief. At other times he did use more involved introductions. In some cases he actually used the text(s) to set up a contrast or a tension which drew the hearer into the sermon (as in "The Terms of Discipleship", vol. 1, p. 33 and "The Potter's Work on the Wheels", vol. 1, p. 46).
ometimes he used a personal experience, such as a letter received (as in "Amazing Love!", vol. 1, p. 125) and there were times when he narrated a short incident (as in "Spiritual Leprosy", vol. 8, p. 48). Such practices were the exception rather than the rule, however; it was his most common practice to begin with remarks about the setting of the text.
s to the method of concluding the sermon, the avenues of approach ought to be intellect and emotion (through which one is able to "storm the will”). In the conclusion there should be recapitulation, personal application, and the elaboration of truth; no new material should be presented, however. “The last sixty seconds are the dynamic seconds” , he said. They should not be rushed into, but when the time is right for them they must be invested with all the power and energy of the sermon. Then it is time to stop; Morgan loathed lingering conclusions that he felt brought the sermon to a close with a limp. All of these same elements can be found time and again throughout his sermons; rarely are they all present in a single sermon for his conclusions are to the point and very brief. One might almost describe them as blunt.
Nevertheless, all of them can be found from sermon to sermon.