“Theology Is for Preaching,” edited by Chase R. Kuhn and Paul Grimmond

Theology Is for Preaching: Biblical Foundations, Method, and Practice
Edited by Chase R. Kuhn and Paul Grimmond
Lexham Press, 2021
416 pages (paperback), $29.99

Does theological acumen enable better reading and proclaiming of Scripture? If it does, then preaching has a theological element. A visit to an art museum with my artist mother teaches me far more than a visit by myself. I can point out content in artwork that seems interesting or appealing, but I cannot identify exquisite technique. My mother, because of her experience in the craft, sees far more in a painting than I do. She knows which impressions were difficult to create and why certain brushstrokes look the way they do. She can “read” a painting better.

In a similar way, preaching sometimes reveals the meaning of a biblical text that was not immediately obvious and yet cannot be denied when pointed out. It cannot be “unseen” once revealed. Sinclair Ferguson call this “deep exegesis.”[1] Chase Kuhn, one of the editors of Theology Is for Preaching, points out in his initial essay that “the more sophisticated our Christology is, the better we will recognize Christological themes and developments in a passage” (12). Theological acumen enables one to have a “thicker reading” of the biblical text, to see what others might not see at first.

A deep understanding of sound doctrine can therefore provide another context for biblical hermeneutics, like a blacklight applied to invisible ink or a cipher applied to code. When I struggle with knowing how to proclaim the gospel from a particular biblical text, I know the problem is not the text; it is with my poor readership. I need better eyes to see what is already there. Theology provides a lens to help illuminate biblical texts and, in turn, the text shapes our theology. A reciprocal relationship exists: “Theology informs our reading, but our reading constantly shapes and refines our theology” (11).

We are all theologians, in the sense that everyone has beliefs about God and that theology shapes all of life—including preaching. The preface to Theology Is for Preaching goes so far as to say that “preaching without theology is irresponsible” (xx). This work calls for reading in context: “Understanding a passage requires placing a text in its canonical context (biblical theology), as well as understanding the teaching of a passage in the broader doctrinal context of the canon (systematic theology)” (xx). The theology that informs exegesis (ruled reading) is not an imperious master that overthrows what is there, but the readers’ way of submitting their reading to other Scripture passages and the church’s previous hearing and collation of them (12). This is a reminder that the Bible does not contradict itself. The doctrinal implications of one passage will not undermine the doctrine of another verse.

A recent installment in Lexham’s Studies in Historical and Systematic Theology series (SHST), this collection of essays draws on the modern “Theological Interpretation of Scripture” movement or “TIS.”[2] While Theology Is for Preaching mentions TIS only in passing (just on pages 11–12 and 86–87, as far as I can tell), “theological proclamation of Scripture” might have been a fitting and provocative title for the book.

Editors Kuhn and Grimmond both mi­nister in Australia, and Moore Theological College in Sidney is well represented among the authors in this collection. While Theology Is for Preaching has an Anglican flair (e.g., a chapter on lectionary), anyone who appreciates biblical exposition can benefit from this work. Furthermore, Theology Is for Preaching is refreshingly practical. For example, one of the chapters provides a useful reminder that liturgy and preaching go hand in hand and should be coordinated so that hymns and readings fit with the theme of the sermon text. Likewise, in the chapter titled “Now Is the Time to Preach: Preaching in Eschatological Context,” Peter F. Jensen points out that faithful preaching always situates a text in terms of redemptive history. Preaching orients believers in the already/not-yet, having experienced grace and looking with hope to what lies ahead.

Many chapters provide food for thought about preaching’s content, nature, and methods. For example, in “The Declarative God: Toward a Theological Description of Preaching,” Mark D. Thompson argues that “the communicative activity of God . . . is the theological anchor of the practice of preaching” (31–32). Because God speaks, the church speaks. This theme continues in chapter 4 titled “Preaching and Revelation: Is the Sermon the Word of God?” by Timothy Ward. Here, Ward examines a topic that pleads for greater engagement: Is “the preaching of the word of God . . . the word of God” as the Second Helvetic Confession says it is? If so, then how? Instead of dwelling on the debate over whether Paul in Romans 10:14 says that in preaching we hear “from Christ” or “of Christ,” Ward opens with Peter’s statement of belie­vers being “born again . . . through the living and enduring word of God. . . . And this is the word that was preached to you” (1 Pet. 1:23–25). Ward concludes by saying that though this may sound strange, “It is, however, a rather mainstream notion in Reformation and post-Reformation thought, grounded in rich biblical understanding of the nature of Christ’s work in and for his church” (65).

Theology Is for Preaching engages important and even controversial topics. For example, chapter 8 by Daniel Y. Wu wades into a topic of recent controversy, “Christocentric or Christotelic Sermons?” Even where a reader might disagree with a particular writer’s take, it is evident that each author engages with Scripture thoughtfully.

Likewise, “New Testament Clarity: The Presence of Christ in the Proclamation of the Word” by Peter Orr builds on Ward’s earlier chapter on God speaking through preaching. Orr’s chapter engages how this takes place, explicating Paul’s powerful statement in 2 Corinthians 3:18 that believers are transformed as they behold Christ. His conclusion should motivate us to give heed to preaching, whether as hearers or preachers:

Preachers should be encouraged that as they preach the word, making an open statement of the truth, they can anticipate nothing less than Christ to be powerfully present by the Spirit working for the conversion of sinners, the transformation of believers from one degree of glory to another and the edification of the church! (140)

As an intern at a local church while in seminary, I remember feeling conflicted when one of the elders prayed for my upcoming preaching during the pastoral prayer. He asked something along the lines of “May today’s preacher put himself aside and give us only the Word as he preaches.” On the one hand, I agreed with him: I wanted to proclaim only “thus says the Lord” and not my own “wisdom.” On the other hand, I did not know how to proclaim the word of God apart from being me. Just as James wrote and spoke differently than John, but both proclaimed God’s word, so preachers also have distinct personalities. We are not robotic repeaters, but particular preachers who personally know God’s grace and seek to apply God’s word in today’s particular settings. In “The Preacher as Person: Personality and Relationships in the Pulpit,” Graham Beynon addresses this, helpfully explaining how “we must not conceive of the preacher as a conduit through whom the word flows with as little contact as possible” (192).

Likewise, in “Sanctified by Word & Spirit: A Theology of Application,” Andrew M. Leslie addresses another controversial theological issue: Is sanctification monergistic or synergistic? Although this may not be the best way to frame the question (Phil. 2:12–13), Leslie addresses this topic in a way that affirms that God is the one who sanctifies and that this does not diminish our human involvement and responsibility. A theology of sanctification affects preaching, and Leslie urges “a constant dependence” on Christ (218–19).

My criticisms are few. As can be expected in a collection of essays, some chapters are more engaging than others and the flow of the book is not wholly clear. Transitions explaining how each chapter contributed to the overarching project of the book would provide a welcome guide. I felt at times that the thread of integrating theology into preaching was lost and that I was simply reading a book on preaching—albeit an interesting one!

This sampling of chapters should whet your appetite to read this helpful work. While some of the essays are more academic, this work accessibly introduces readers to important topics for preachers and should be required reading in seminary preaching courses.

Andrew J. Miller is the pastor of Bethel Reformed Presbyterian Church (OPC) in Fredericksburg, Virginia.