| Copyright 2005-2007 Jad Khalaf. All Rights Reserved |
| Copyright 2005-2008 Dr. Jad Khalaf, Ph.D. All Rights Reserved |
| "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." II Timothy 2:15 |
| DWIGHT L. MOODY: SELECTED EVANGELISTIC SERMONS INTRODUCTION Dwight L. Moody was a preacher of the Word of God. His sermons were based upon Scripture. Hundreds and thousands of people had the opportunity to hear Moody preach. The researcher thought it would be interesting to look at some of Moody’s sermons to determine if any expositional elements could be found in them. A variety of books about Moody focus on his life, ministry, and impact. However, from reading the books, the researcher could not determine if any of Moody’s evangelistic sermons contained any expositional elements. Consequently, the researcher began to examine Moody, his evangelistic sermons, and expositional elements. Research Question The purpose of this research was to determine if five of D. L. Moody’s evangelistic sermons contained expositional elements. Research was conducted using Power in the Pulpit’s expository sermon checklist to answer the question: Did D. L. Moody use expositional elements in his evangelistic sermons? The hypothesis was that Moody did use expositional elements in his evangelistic sermons. Delimitations This paper examines five of Moody’s evangelistic sermons, which provide a limited overview of his preaching as a whole. The first four, “The Glorious Gospel,” “The Friend of the Sorrowing,” “Deliverance for Captives,” and “The Blind Whom Christ Would Heal,” were all taken from the same scripture, Lk. 4:18, though preached separately. The fifth, “A Fundamental Command Brought Home, ” was drawn from Mat. 6: 33a. The researcher found the selected sermons solely in Moody’s book, New Sermons, Addresses, and Prayers. Therefore, this book provides all information about the sermons used in this paper. Theoretical Base The theoretical base for this study appears in Jerry Vines and Jim Shaddix’s book entitled, Power in the Pulpit. Shaddix combined Vines’ A Practical Guide to Sermon Preparation and A Guide to Effective Sermon Delivery into a revised and updated edition entitled Power in the Pulpit. Since Power in the Pulpit is a combination of Vines’ two books, this researcher used Power in the Pulpit. “All preaching should be expositional in nature,” states Power in the Pulpit. The purpose of this paper is to use Power in the Pulpit’s expository sermon checklist to determine if Moody used expositional elements in his evangelistic sermon. In addition, for the purpose of this paper, Power in the Pulpit’s chapters five through eight will be used to help explain the expository sermon checklist. Defining the Terms An expository sermon, as defined by Power in the Pulpit, is “a discourse that expounds a passage of Scripture, organizes it around a central theme and main divisions which issue forth from the given text, and then decisively applies its message to the listeners.” This paper will use Power in the Pulpit’s expository sermon definition to refer to an expository sermon. In addition, Power in the Pulpit’s expository sermon definition will be used to refer to expositional elements. In 1918 a group of Anglican archbishops developed a definition of evangelism: “To evangelize is so to present Christ Jesus in the power of the Holy Spirit, that men and women shall come to put their trust in God through Him, to accept Him as their Saviour, and serve Him as their King in the fellowship of His Church.” An evangelistic sermon, according to the researcher’s definition, is a sermon that would abide by the Anglican archbishops’ 1918 definition of evangelism. Selected Literature Review The literature review focused on a selected group of expositors and books that have discussed exposition of Scripture and expository sermons. The researcher, for the purpose of the paper, began the literature review with Martin Luther, who was an expositor during the Reformation. According to Luther, the Word of God had to be preached in an expository style. Table Talk, authored by Luther, contained his views about properly expounding God’s Word. Though Luther was an expositor, he had a tendency to allegorize and debate. John Calvin, a significant Reformation expositor, basically desired for the Bible to be understood as well as proclaimed. In his book, Institutes of the Christian Religion, Calvin states, “Their (ministers’) whole task is limited to the ministry of God’s Word, their whole wisdom to the knowledge of his Word: their whole eloquence, to its proclamation.” In Calvin’s New Testament Commentaries, T. H. L. Parker, concluded that Calvin was concerned with Scripture being first understood. Furthermore, Calvin believed that the explanation of Scripture came after the understanding of Scripture. In The Art of Prophesying, a manual for preachers, William Perkins, a Puritan expositor during the post- reformation era, viewed preaching the Bible “as giving of the testimony of God Himself.” Perkins wrote about four principles that could guide an expositor and wrote that only Christ can provide the expositor with insight to expound the Bible. Many of Perkins’s followers used his guidelines. However, the preachers would preach for several hours at one meeting. Charles Haddon Spurgeon whose preaching consisted of expository sermons, wrote Treasury of David, in which he provided exposition verse-by-verse. Though Spurgeon was an expositor and desired to help other preachers through his writings and preaching, his exegesis, at times, was difficult. D. Martyn Lloyd-Jones, an expositor, did his best to do exegesis. As a result of careful exegesis, Lloyd- Jones was careful in carrying out exposition of Scripture. His book, Preaching and Preachers, dealt with expository preaching. Lloyd-Jones believed that all preaching had to be expository preaching. John R. W. Stott, following Llyod-Jones’s expository tradition, wrote Between Two Worlds. In Between Two Worlds, Stott agreed that all Christian preaching was expository preaching. Stott offered his argument in Between Two Worlds for expository preaching. John MacArthur, Jr., picked up where Stott left off. Stott left the reader in Between Two Worlds to figure out what to do with the text after the material in the text was discovered. MacArthur followed in Lloyd-Jones’s footsteps. MacArthur said, “The dominant thrust of my ministry, therefore, is to help make God’s living Word alive to His people.” The content of the Bible was MacArthur’s main concern. Jerry Vines and Jim Shaddix picked up MacArthur’s concern for content of the Bible. They took MacArthur’s concern one step further. Vines and Shaddix’s Power in the Pulpit dealt with how to prepare and deliver expository sermons. Moody’s Preparation for Sermons Henry Drummond, one of Moody’s friends, discusses Moody’s sermon preparation in The Life of Dwight L. Moody. Drummond said that it would be hard to ascertain out Moody’s effective ingredients. Moody’s preaching, according to Drummond, was rugged and effective. Moody’s first attempts at Bible readings consisted of his calling out a verse, which was then read by someone, then his commenting on the verse for five or ten minutes. His studying was guided by The Topical Textbook. In addition, The Topical Textbook helped him prepare to speak about verses in the Bible. Moody was asked to expound on doctrines of the Bible, then he gathered a group of Bible students together. As a doctrine topic was chosen, Moody found Scripture verses corresponding to the topic with the help of Cruden’s Concordance and The Topical Textbook, thus equipping himself to interpret the verses. Eventually Moody established a study routine. Early in the morning, Moody arose, read the Bible, and spent time alone with God. As the day progressed, Moody jotted down what other preachers said. He also made note of illustrations that he heard or read. Gradually, Moody had information that would help him study for sermons. When it came time for Moody to prepare for a sermon, he would pick a topic or a verse. After this was done, Moody wrote the topic on an envelope. If he came across an illustration or any other information about that topic, he wrote it down and stuck it in the envelope. Eventually Moody took the envelope of information and used the material in a sermon. Moody would not have any written out manuscript which he abided by when he preached. Instead he preached in an impromptu style. When asked what his sermon-making secret was, Moody replied “I have no secret. I study more by subjects than I do by texts.” CHAPTER 1 METHODOLOGY Method of Analysis The research tool used in this study was adapted from the work of Jerry Vines and Jim Shaddix’s Power in the Pulpit. In Chapter 1 of Power in the Pulpit, Vines and Shaddix provide an expository sermon checklist. The expository sermon checklist is presented in figure 1. Figure 1 EXPOSITORY SERMON CHECKLIST ❏ It must be based upon a passage from the Bible. The actual meaning of the passage must be found. ❏ The meaning must be related to the immediate and general context of the passage. ❏ The eternal, timeless truths in the passage must be elucidated. ❏ The main divisions of the sermon must be drawn from the structure of the passage itself. ❏ Every possible method to apply the truths must be utilized. ❏ The hearers must be called to obey those truths and to live them out in daily life. Source: Vines and Shaddix, Power in the Pulpit, 31. Parts of chapters five through eight, for the purpose of this paper, will aid in providing an explanation for the different parts of the expository sermon checklist. Chapter five deals with the unifying theme. Chapter six discusses designing the structure. Chapter seven focuses on maturing the ideas. Chapter eight revolves around building the sermon. Biblical Passage and Passage’s Context The first expositional element on the expository sermon checklist is as follows: “It must be based upon a passage from the Bible. The actual meaning of the passage must be found.” The second expositional element on the expository sermon checklist is as follows: “The meaning must be related to the immediate and general context of the passage.” Power in the Pulpit states, “First, stating the main subject of a Scripture passage may be the most difficult area of sermon preparation.” The stating of the main subject can be called the central idea of the text. The central idea of the text should be determined according to the meaning of the text in past tense. In addition to defining the central idea of the text, the intended audience should be determined. Power in the Pulpit says that there are lost people and saved people in the world. Therefore, the sermon’s intended audience should be determined from the start. Eternal Truths and Themes The eternal truths and themes will focus on the third and fourth expositional elements on the expository sermon checklist. The third expositional element is as follows: “The eternal, timeless truths in the passage must be elucidated.” The fourth expositional element is as follows: “The truths must be gathered around a compelling theme.” The central idea of the text needs to be transformed into the sermon’s proposition. Basically, the sermon’ s proposition consists of “a 15-18-word present- or future-tense application of the (central idea of the text) to the contemporary context.” The sermon’s purpose needs to be developed after the sermon’s proposition is determined. The purpose is “a brief statement of what the preacher specifically hopes to accomplish in the lives of his primary listeners with this particular message on this particular occasion.” Power in the Pulpit says that the sermon’s purpose should clearly be determined in the preacher’s mind. A sermon should have a title, according to Power in the Pulpit. Basically a title can attract attention, reinforce the message’s main point, and help the hearers recall to memory certain parts of the sermon. The title, though, should be brief and catchy. Main Divisions The fifth expositional element on the expository sermon checklist is as follows: “The main divisions of the sermon must be drawn from the structure of the passage itself.” The main divisions will aid in the sermon’s design. Basically, a sermon’s design is “the arrangement and coordination of the main body of a sermon according to two or more divisions that support the development of the given proposition.” The design will serve as a road map. The central idea of the text, the proposition, and the purpose will be clearly communicated if the design is properly organized. The design should consist of “four phases: identification, clarification, reiteration, and transition.” An introduction begins the design. The introduction is followed by the main divisions. The divisions are each numbered using Roman numerals. Subdivisions appear under the divisions. The subdivisions are numbered using A, B, and C. Utilizing Methods The sixth expositional element found in the expository sermon checklist is as follows: “Every possible method to apply the truths must be utilized.” In order to properly and accurately approach the application process, three important issues should be followed: “(1) You must be ready to make application. (2) You must determine exactly what biblical material can and should be applied. (3) You must apply that material with integrity.” Power in the Pulpit contains “The Abstraction Ladder.” Haddon Robinson, a professor at Gordon- Conwell Theological Seminary, developed “The Abstraction Ladder.” “The Abstraction Ladder” will help in making the right application. “The Abstraction Ladder” is in figure 2. Figure 2 Source: Robinson, “The Heresy of Application,” Leadership: 25. Hearer’s Role The sixth expositional element in the expository sermon checklist is as follows: “The hearers must be called to obey those truths and to live them out in daily life.” The sixth expositional element can be found in the sermon’s conclusion. The preacher needs to realize that the sermon is not actually finished until the hearers live out the sermon in their lives. The preacher’s appeal may ask for an immediate response. On the other hand, the preacher’s appeal may not ask for an immediate response. However, the preacher’s appeal needs to challenge the hearers to respond in one way or another. The conclusion that takes place at the end of the sermon should include a summation of the sermon. The summation will help the hearers recap the sermon’s important elements. Power in the Pulpit offers a “Summation Starters” table. The “Summation Starters” table is presented in Figure 3. Figure 3 SUMMATION STARTERS Recap: A brief review of the sermon proposition and divisions Illustration: An anecdote that underscores or highlights the proposition Application: One or more ways in which the listeners can live out the truth of the text Quotation: A telling statement by a relevant source that drives home the proposition Question: A thought-provoking question that forces the listeners to ponder the proposition Appeal: A plea or exhortation for the listeners to act on the message Source: Vines and Shaddix, Power in the Pulpit, 208. Tools for Analysis Research involved analysis of five of Moody’s sermons. The sermons were assessed according to the expository sermon checklist employed by Power in the Pulpit. After recording the use of expositional elements using the expository sermon checklist, the expositional elements were summarized and significant characteristics of Moody’s use of expositional elements were noted. Subject of Analysis Born in 1837, Moody was considered as the nineteenth century’s most famous Protestant preacher. However, he was not ordained or held in high regard. In addition, Moody was not a well-educated man. Fifth-grade was the highest grade he finished. Consequently, Moody’s early years would be affected. In Boston, Moody went to a Sunday school class. The Sunday school teacher, Edward Kimball, helped Moody understand the Gospel. In 1855, Kimball led Moody to give his life to Christ. Ignorant of doctrine and Scripture, Moody desired to know more about the Bible. After moving to Chicago in 1856, Moody soon found himself involved with the Chicago YMCA. In addition, Moody associated himself with the Plymouth Congregational Church. These two affiliations were the two earliest efforts Moody made to share Christ’s message. Eventually, Moody preached in the United States and in Great Britain. Thousands of people had the opportunity to hear Moody preach. Moody preached until 1899, the year he died. The sermons under examination in this study include “The Glorious Gospel,” “The Friend of the Sorrowing,” “Deliverance for Captives,” “The Blind Whom Christ Would Heal,” and “A Fundamental Command Brought Home.” The five sermons are evangelistic. Moody, when preaching the five sermons, probably targeted non-believers. CHAPTER 2 DISCUSSION Biblical Passage and Passage’s Context The first expositional element on the expository sermon checklist is as follows: “It must be based upon a passage from the Bible. The actual meaning of the passage must be found.” The second expositional element on the expository sermon checklist is as follows: “The meaning must be related to the immediate and general context of the passage.” Biblical Passage Analysis of five of Moody’s sermons revealed that a biblical passage was chosen in each sermon. Four of the five sermons came on Lk. 4:18. One of the sermons focused on Mat. 6:33. Each sermon determined the meaning of the passage. The sermons dealing with Lk. 4:18 established that Christ came to fulfill Old Testament prophecies. Likewise, the sermon from Mat. 6:33 concluded that Christ came to fulfill prophecies from the Old Testament. The book of Isaiah was referenced in “The Glorious Gospel,” “Deliverance for Captives,” and “A Fundamental Command Brought Home.” The references to the book of Isaiah were used to prove that Christ fulfilled prophecies in the Old Testament. The central idea of the text in each sermon could be determined. For example, in “The Glorious Gospel,” the central idea of the text could be that Christ did come to heal the brokenhearted, give life, and set at liberty those that were bruised. The central idea of the text in the sermon, “The Blind Whom Christ Would Heal,” could be that Christ did go about giving sight to the blind. Passage’s Context The sermons’s focus appeared to have been closely associated with the immediate and general context of the passage. The sermon, “The Glorious Gospel,” discussed the events that preceded Lk. 4:18. Moody backtracked in Lk. 4 in order for the hearers to understand the setting of the verse eighteen. Similarly, sermon, “A Fundamental Command Brought Home,” described the surrounding events. The five sermons’ were geared toward an audience of non-believers. The sermons’ titles seem to indicate that Moody wanted to preach sermons about Christ’s love, compassion, and salvation. From the beginning of the five sermons, Moody seems to target non-believers. Eternal Truths and Themes The eternal truths and themes will deal with the third and fourth expositional elements on the expository sermon checklist. The third expositional element is as follows: “The eternal, timeless truths in the passage must be elucidated.” The fourth expositional elements is as follows: “The truths must be gathered around a compelling theme.” Eternal Truths Observations of Moody’s five evangelistic sermons reveals that eternal and timeless truths were clearly stated in each sermon. The eternal and timeless truths for the sermon, “The Glorious Gospel,” is that Christ can heal the brokenhearted, give life, and set a person at liberty. Likewise, the sermon, “Deliverance for Captives,” suggests that there is hope for deliverance through Christ. Similarly, the sermon, “The Blind Whom Christ Would Heal,” seems to suggest that Christ can still give sight to the blind. In addition, the sermon, “A Fundamental Command Brought Home,” seems to suggest that an individual can still seek first the Kingdom of God. Proposition The sermons’ proposition can be obtained from reading the Scripture verse that goes along with each of the five evangelistic sermons. The sermons’ proposition can also be obtained from each of the sermons’ title. Moody did appear to link the sermons’ title and proposition together in a clear and concise form. Purpose The five evangelistic sermons each have their own purpose. The purpose of the sermon, “The Glorious Gospel,” is to call attention to the word “Gospel.” Moody emphasizes the word “Gospel” in order for the hearers to understand the sermon. Moody relays the message in “The Friend of the Sorrowing” that everyone has a broken heart. Since Moody believes everyone has a broken heart, his purpose is to relay the broken heart message to the sermon’s title. Basically, Moody is saying that Christ will be a friend, if allowed, to the people who have broken hearts. The purpose of the sermon, “Deliverance for Captives,” is that deliverance can only be hoped for through Christ. In order to get his purpose across, Moody explains how Satan holds people in captivity. According to Moody, Satan’s hold can only be broken by Christ. The purpose of the sermon, “The Blind Whom Christ Would Heal,” is that Christ can give sight to the people who are spiritually blind. The only way the people who are spiritually blinded can receive sight is to trust in Christ. The purpose of the sermon, “A Fundamental Command Brought Home,” is to seek first the Kingdom of God. Moody says that many people seek Christ for the wrong reasons. One wrong reason includes selfishness. “There is a class to-day who are continually after the loaves and fishes,” says Moody. Themes “The Glorious Gospel” is the title of the first sermon. The title is catchy, attracts attention, and reinforces the message’s main point. The main point is that the Gospel is glorious. The theme of “The Glorious Gospel” revolves around the title. Moody takes the word “Gospel” and expounds on it during the sermon. For example, Moody explains why he likes the word “Gospel.” “It (referring to the word ‘Gospel’) has taken four of the bitterest enemies out of my path that I had, and if you accept it, it will take them out of your path- -simply receive Him,” says Moody. The second sermon’s title is “The Friend of the Sorrowing.” The title refers to Christ. Moody says that Christ came into the world to be a friend to people who have a broken heart. The person with the broken heart must accept Christ, and in so doing, will be healed by the power of Christ. Throughout the sermon, the theme revolves around people who have broken hearts. “I want to take up this one thought–that Christ was sent into the world to heal the broken–hearted,” says Moody. The third sermon’s title is “Deliverance for Captives.” According to the sermon, the theme and title are the same. Basically, the sermon revolves around the captives being set free through Christ. The fourth and fifth sermons’ titles and themes seem to revolve around each other. The fourth sermon is titled “The Blind Whom Christ Would Heal.” The fourth sermon theme is for the hearer to understand the difference between physical and spiritual blindness. The fifth sermon title is “A Fundamental Command Brought Home.” The fifth sermon theme is that God wants people to seek first His Kingdom. Main Divisions The fifth expositional element on the expository sermon checklist is as follows: “The main divisions of the sermon must be drawn from the structure of the passage itself.” The sermon, “The Glorious Gospel,” begins with an introduction about background information. In addition, the sermon identifies the central idea of the sermon. After the introduction, the sermon moves into its design. The main divisions of the design clarify and reiterate the sermon’s central idea. For example, after the introduction, Moody moves into the main divisions by saying, “He (Jesus) came to heal, give liberty, and proclaim the Gospel.” Since the sermons, “The Friend of the Sorrowing,” “The Deliverance for Captives,” and “The Blind Whom Christ Would Heal,” all come from the same text as does the sermon “The Glorious Gospel,” the flow and organization of the design is almost identical to the sermon “The Glorious Gospel.” The fifth sermon, “A Fundamental Command Brought Home,” is slightly different from the other four sermons. The sermon identifies the central idea of the text. However, Moody does not begin the sermon from Mat. 6:33, the text for the fifth sermon. The sermon begins with Moody instructing the hearers to turn to the first chapter of the book of John. At this point, the sermon’s design begins to take shape. After identifying and clarifying the sermon’s central idea of the text, the sermon begins to move into the main ideas. Moody makes the transition by asking the hearers, “To-night I would like to ask this assembly–bring it right down to you-‘What brought you here to-night?’” After the transition, the sermon continuously reiterates Christ’s message to seek first the kingdom of God. Utilizing Methods The sixth expositional element found in the expository sermon checklist is as follows: “Every possible method to apply the truths must be utilized.” The four sermons that come from Lk. 4:18 individually answer the two questions from “The Abstraction Ladder.” The first question is, “What does this teach about God?” The second question is, “What does this teach about human nature?” The first sermon from Lk. 4:18, “The Glorious Gospel,” teaches that Christ can heal the brokenhearted. The second sermon from Lk. 4:18, “The Friend of the Sorrowing,” teaches that Christ can heal the brokenhearted. The third sermon from Lk. 4:18, “Deliverance for Captives,” teaches that Christ can set the captives free. The fourth sermon from Lk. 4:18, “The Blind Whom Christ Would Heal,” teaches that the people who are spiritually blind can receive sight from Christ. Turning to question two from “The Abstraction Ladder,” “What does this teach about human nature?” the four sermons from Lk. 4:18 individually answer this second question. The first sermon from Lk. 4:18 teaches that human nature needs the Gospel. The second sermon from Lk. 4:18 teaches that everyone has a broken heart at one time or another. The third sermon from Lk. 4:18 teaches that human nature cannot find hope apart from Christ. The fourth sermon from Lk. 4:18 teaches that human nature consists of those who are physically blind as well as those who are spiritually blind. Turning the attention to the fifth sermon, “A Fundamental Command Brought Home,” the sermon answers both of the questions from “The Abstraction Ladder.” The fifth sermon teaches that Christ wants people to seek God’s kingdom first. The fifth sermon teaches that human nature has a tendency to not seek God’s kingdom first. Hearer’s Role The sixth expositional element in the expository sermon checklist is as follows: “The hearers must be called to obey those truths and to live them out in daily life.” The sixth expositional element is found at the conclusion of each of the five sermons. Basically the five sermons, in dealing with the sixth expositional element, conclude in the same way. An illustration is told by Moody toward the end of each of the sermons. The illustrations at the end of the five sermons recap each of the messages. In addition, the illustrations at the end of the sermons serve as a concluding point. Though Moody does not specifically say that he is closing, except for the fifth sermon, “A Fundamental Command Brought Home,” he does imply that the illustration is leading the way towards the sermon’s conclusion. Before the closing illustration is told in the fifth sermon, Moody says, “Let me tell, in closing, an incident.” After the illustrations are told, Moody calls for an immediate response in each of the five sermons. For example, in the sermon, “The Friend of the Sorrowing,” Moody says, “He (Jesus) will comfort you, as a mother comforts her child, if you will only come in prayer and lay all your burdens before Him.” Likewise in the sermon, “Deliverance for Captives,” Moody says, “If there is a poor soul here to-night, Christ will break your captivity, if you only open the door of your heart and let Him in.” Conclusion The first expositional element on the expository sermon checklist is as follows: “It must be based upon a passage from the Bible. The actual meaning of the passage must be found.” Each of the five sermons included the first expositional element. As a result, each of the five sermons contain the first expositional element in the expository sermon checklist. The second expositional element on the expository sermon checklist is as follows: “The meaning must be related to the immediate and general context of the passage.” The five sermons each include the second expositional element. Consequently, the five sermons each include the second expositional element in the expository sermon checklist. The third expositional element is as follows: “The eternal, timeless truths in the passage must be elucidated.” The five sermons individually include the third expositional element. As a result each of the five sermons contain the third expositional elements in the expository sermon checklist. The fourth expositional elements is as follows: “The truths must be gathered around a compelling theme.” Each of the five sermons included the fourth expositional element. Consequently, the five sermons individually contain the fourth expositional element in the expository sermon checklist. The fifth expositional element on the expository sermon checklist is as follows: “The main divisions of the sermon must be drawn from the structure of the passage itself.” The five sermons individually include the fifth expositional element. As a result, the five sermons each contain the fifth expositional element in the expository sermon checklist. The sixth expositional element in the expository sermon checklist is as follows: “The hearers must be called to obey those truths and to live them out in daily life.” The five sermons individually include the sixth expositional element. Consequently, the five sermons each include the sixth expositional element in the expository sermon checklist. SUMMARY The purpose of this paper was to determine if D. L. Moody’s five evangelistic sermons contained expositional elements. The hypothesis was that Moody did use expositional elements in his evangelistic sermons. Upon completion of the paper, the hypothesis was confirmed. Moody’s evangelistic sermons did contain expositional elements found in Power in the Pulpit’s expository sermon checklist. Recommendations for Further Research The research done on Moody’s evangelistic sermons provide a variety of recommendations for further research. Research could be done in order to determine if expositional elements can be found in Moody’s non-evangelistic sermons. Additional research could be done in Moody’s use of The Topical Textbook and Cruden’s Concordance. Furthermore, research could be done in order to determine if The Topical Textbook or Cruden’s Concordance had more influence on Moody’s preaching. |
| Dr. Jad Khalaf |