| 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 |
| The Apostolic Homiletic: Preaching in the Early Church DR. JAD JAMAL KHALAF The Greek word kerygma translates into the English word “preaching.” The New Testament distinguishes between the meaning of preaching and the meaning of teaching. C. H. Dodd wrote, “Preaching (kerygma)...is the public proclamation of Christianity to the non-Christian world.” Homila is the Greek word for discussion to take place in an informal way. The Christian life as well as the Christian thought are both to a group of believer. In addition to the Greek word homila, the Greek word didache means to teach instructions dealing with morality issues. In the early church, kerygma and not didache was done in order for the lost to hear the Gospel and be saved. There seems to be an effort to try and figure out whether the Gospel tradition came first or the kerygma came first. If the kerygma is being discussed then the Gospel tradition must related to the discussion. The same goes for discussion involving the Gospel tradition. These two must remain inseparable. How these are perceived in relation to one another will determine how exegesis will be carried out. Some instances present some explaining. For example, the Pauline kerygma contains three points that are not found in the Jerusalem kerygma of Acts. In the Jerusalem account, Jesus is not referred to as the Son of God. Instead His title, Servant of God, is derived from the prophecies of Deutero-Isaiah. The Synoptic Gospels were not subject to Paul’s writing. Another difference is seen in Christ’s reason for dying. The Jerusalem account does not suggest that Christ died for the sins of mankind. A third instance involves intercession. The Jerusalem account does not say that Christ intercedes on behalf of His children. Paul, on the other hand, does write about this in the book of Romans. However, this may or may not be original with Paul’ s writings. The books of Hebrews and Matthew both suggest this type of intercession. The New Testament is the preaching textbook. In this textbook, techniques of preaching can be found. Pentecost is the beginning of the Apostolic preaching. Jesus’ preaching and the apostles’ preaching were the same in nature. Basically, Jesus announced that the Kingdom of God was about to come and the apostles proclaimed that the Kingdom of God indeed had already come. The Apostolic preaching is called realized eschatology. The Church, the koinonia, took place on the day of Pentecost. The apostles preached that salvation from sin can be found only in Jesus Christ. A new era was born when Pentecost took place. The early church preaching, or kerygma, definitely focused on Christ’ life, death, and resurrection. Dodd wrote, “For the early Church, then, to preach the Gospel was by no means the same thing as to deliver moral instruction or exhortation. Whle the Church was concerned to hand on the teaching of the Lord, it was not by this that is made converts. It was by kerygma, says Paul, not by didache, that is pleased God to save men.” The preaching of the early church involved Jesus’ coming, teaching, work, and person. Basically, this was the new way in which the old faith of Judaism was being interpreted. Jesus’ teaching was one way in which some based their teaching-preaching. For others, the person and work of Jesus was the way in which their teaching-preaching was based. Instead of inventing new forms and principles of teaching-preaching, the early church used whatever existed around them. So, the early church seemed to use a pluralistic model of teaching- preaching. The pluralistic model of teaching-preaching seemed to have developed from both the Jewish and Hellenistic forms of discourse. At times, the early church preached repentance and at other times believers were directly addressed. The preacher’s delivery style included words that were lively, clear, and forthright. In addition, the preachers tried to match the popular sophists and missionary rabbis of their day. This was done using irony and satire. “Preaching in the first century is a personal encounter between hearers in need of the gospel and a witness to the power of the living Lord.” The Apostolic homiletic involved the Holy Spirit’s working in the lives and preaching of the early church. This is evident by Peter’s preaching on the day of Pentecost. In the book of Acts, the Holy Spirit is acting within the heart. A new spiritual insight was experienced by the hearts of believers. The early church effectively preached God’s message when God moved in and took possession of the heart and mind. The apostle Paul and the other apostles did not seek theological degrees nor preach using their own rhetoric. Instead, they sought to give their minds and ministries to Christ. In addition, these men let God’s inspired message be preached with power and grace from the Holy Spirit. Paul dealt with the fellowship of the Holy Spirit. The book of Acts mentions the Holy Spirit, but Paul goes further in his discussion of the Holy Spirit. Credit could be given to Paul for coming up with the clear doctrine of the fellowship of the Holy Spirit. Fellowship (I Cor. xii. 13), to Paul, was a result of the Holy Spirit. The Holy Spirit also gave diverse gifts to believers in order for the entire body to properly function. Paul went further by adding that he believed that Church was the true Israel of God (Acts ii. 17-21). This was done as a result of the Holy Spirit. The theory and practice of Paul can both be looked at together. Paul wanted God to be glorified. God’s people, according to Paul, were to glorify God. In Paul’s eyes, a believer should be complete in Christ. This completeness would come through glorification and maturing. All of Paul’s writings deals with a believer maturing in Christ. Not only should individual believers be maturing in Christ, but ultimately the entire community should move toward maturing. Paul derived this from Christ’s teachings. The functions of the church, such as worship and a variety of ministries, are related in achieving a level of maturing in Christ. Spiritual gifts are given in order for each individual member of the body of Christ to work together. Rhetoric was not a big part of Paul’s Gospel presentation. The cultural values associated with rhetoric were not accepted by Paul. Paul, however, was knowledgeable in the use of rhetoric. Public speaking was definitely used by Paul. This was not the only method in which he used. In small groups and in one-on-one conversation, Paul used other methods of getting the Gospel out. One thing should be noted, the church’s use of rhetoric did not originate with Paul. Peter’s Pentecost sermon can be characterized as great preaching. His sermon goes down as the first Christian sermon. Kerygma can be found in Peter’s Pentecost sermon (Acts 2:22-38). The person and work of Christ is emphasized. Peter preached that the people needed to repent and turn towards God. The second sermon by Peter follows the lame man’s healing (Acts 3:12-15, 18-20). In this sermon, Peter’s points center around the central facts of Christianity. These facts present Christ’s life, death, and resurrection. The Sanhedrin council is the setting in which Peter’ preached his third sermon (Acts 4:10-12). Once again, Peter’s sermon deals with Jesus Christ of Nazareth. Peter’s voice seems to be authoritative in the way that he preaches this sermon. The fourth (Acts 5:29-32) and fifth (Acts 10:36-43) sermons continue on in the same thought process that was evident in the previous sermons. Hugh Kerr stated, “The world- shattering facts are presented without apology and the demand is made that life square with this revelation of God in Christ. Indeed true preaching can never be merely apologetic; it must be authoritative. It does not argue; it affirms. It is not defensive; it is dogmatic.” Stephen’s sermon seemed to set the standard of preaching. Later on, Paul would follow Stephen’s preaching standard. Correct interpretation of Scripture was something that Stephen wanted others to hear. His courageous sermon shed new light on the approach to the Old Testament. This sermon was definitely at the heart of the kerygma. Once again, the facts are presented just like they happened. The Holy Spirit’s influence upon Stephen can clearly be seen. Christ’s message was preached. In the end, Stephen became a Christian martyr. The Apostles’ preaching involved interpretation. Bruce Shields wrote, “Preaching has as its objective the interpretation of actuality of the divine in mundane human existence...” This is what Apostolic preaching consisted of. The Sitze im Leben was the backdrop of the preaching. The apostles interpreted God’s message to the hearers who lived in different life settings. For example, the book of Romans is addressed to a group of people who lived in a particular life setting. Mark and Luke would be two other examples of Apostolic homiletical writers who wrote in their own Sitze im Leben. Kerr summed it up best when he wrote, “The story repeats itself and it is this limitation which tempts preachers to broaden their base and lengthen their line. The minister who has preached to the same people for a generation cannot but wonder why people continue to come for he is saying over again what he has so often said before. It is the old story of Jesus and His love. Yet this is the art of preaching.” |
| Dr. Jad Khalaf |