Evidence collected about the early church suggests that most of the preaching in hamlets, villages, and rural areas was done by uneducated but devout lay people. The apostolic preaching, as well as the writings of the apostolic fathers of the second century that have been preserved, stand as exceptions to this overall trend.
There appears to be a distinction in early Christian worship between the Jewish tradition (fixed forms, with a somewhat didactic preaching) and gentile worship (free worship with ecstatic utterances). Paul’s preaching appears rational and exegetical, as do his remarks to the Corinthian community (1 Cor. 12–14). Paul’s sermon preached in Athens (Acts 17:22–31) is a prime example of logic and coherence. It begins with a thesis statement and builds an argument from the premise that moves toward a logical conclusion. This sermon was a model for the more systematic and academic sermons that appeared in the Middle Ages. It also influenced Protestants, who were drawn to its pedagogical approach.
The kerygma (preaching) is a summary of the preaching themes of the early church, based on the study of the sermons in the book of Acts. These themes, most visible in Peter’s sermon on the day of Pentecost (Acts 2:14–41), lie at the heart of the gospel.
In the account of the sermon Jesus delivered in his hometown, three necessary elements of preaching are evident. First, there is the liturgical element: Jesus’ sermon was in the context of worship. Second, there is the exegetical aspect: Jesus interpreted a text. Third, there is the prophetic element: “Today this scripture has been fulfilled in your hearing.” These three elements—worship, exegesis, and prophecy—have figured significantly in the history of preaching; they constitute the essential framework for the sermon.
Preaching in the Jewish synagogue instructed members in faith and practice but also could be intended for indoctrination and proselytizing. Christianity first spread through the preaching of Paul and others who traveled from city to city, preaching Jesus and the Resurrection and calling Jews to conversion in Christ.
The sermon in synagogue worship was always in the context of prayers, benedictions, psalms, hymns, and the reading of Scripture. When Hebrew was no longer the spoken language for many Jews, the Scripture was first read in Hebrew, then translated into the spoken language. This translation from one language to another necessitated an interpretation. The interpretation, which at first may have been offhand comments, gradually grew into a more formal presentation.
The renewal of worship in the local church faces major challenges. This article examines some of the obstacles to worship renewal. If one is to facilitate effectively such renewal, he or she should be familiar with the problems that must be isolated and resolved.
The renewal of worship in our era is largely concerned with the restoration of a God-centered focus in Christian celebration. By its very nature, however, the psychology of worship tends to reverse this focus, redirecting our concern to the worshiper and his or her needs. A biblical psychology of worship places the individual within the context of corporate celebration and covenantal responsibility. Worship celebrates the victory of Christ over authorities that place people in bondage. In this setting, the gospel of Christ brings healing and liberation.
In worship a person gives to the Lord all of the conflicts, struggles, and disappointments that affect his or her life. Leaving them in the Father’s hands, the worshiper focuses attention on the power and majesty of God. As we worship, the brokenness of our lives begins to be healed.