Timothy George On Doctrinal Preaching

Timothy George begins his chapter on doctrinal preaching by exposing various misconceptions concerning doctrinal preaching. George states, “the recovery of doctrinal preaching is essential to the renewal of the church” (93). The credibility of the church, according to George, can only be restored through a fresh proclamation of the word of God. Therefore, George first examines the presuppositions of doctrinal preaching. Preaching is not rooted in the feelings of the congregations, but instead the church has historically believed that God has spoken and the word of God continues to speak to us concerning, “law and gospel, promise and fulfillment, judgment and grace” (94-95). Doctrine cannot be divorced from God’s saving reality and his divine

George then seeks to offer practical suggestions on how to preach doctrinal sermons that include the use of confessions of faith and catechisms, hymns and other resources. George then turns to church history by setting forth three doctrinal sermons as examples from Augustine, Calvin, and Spurgeon. George implies that this form of preaching is necessary for the health of the church. God has spoken, therefore when the preacher preaches he must declare the truths of God’s word. I am challenged in my own preaching to not seek some relevant “word” for our world, but instead to faithfulness set forth the always relevant word of God. George asks the pressing question, “What does the church have to say that no one else can say?” (93). Only by proclaiming the word of God can we give our congregations what they need. George also reminds me that “in order to do this effectively, the preacher must be as good an exegete of the congregation as he is of the text” (97). Doctrinal preacher is successful preaching when the doctrines of God pierce the hearts of man causing them to flame with passion for Him. The preacher, then, must not bore the people with the word of God and must effectively seek to apply these truths

A narrative sermon, according to Miller, “is a story which…binds the entire sermon to a single plot as theme” (103). Miller first presents a defense of narrative preaching as a “strong and advisable sermonic model” (103). Next, Miller examines some of the critiques and cautions of preaching narrative sermons. Finally, Miller seeks to provide a healthy model of narrative preaching as and within the sermon. In his chapter, Miller seeks to encourage the preacher to rightly utilize narrative preaching even though he is not unaware of the difficulties and the shortcomings that come with it. Miller implies that the benefits of using narratives while preaching often outweigh the negatives if done properly. For my own preaching, I am challenged by Miller’s well presented arguments for the use of narrative preaching. Not only is this model conducive to much of the Bible, but it is also advantageous to the story-oriented culture that we live and minster in. Miller also challenges my preaching ministry by reminding me that regardless of how I preaching my sermons “must stay in touch with an evangelistic compassion for the lost world for which God created the church” (111). Not only must my preaching reflect the teachings and passions of Christ, but as Miller suggest, “The best sermons…fit the tone of the passage