Experiential preaching

Spirituality in a field of action

Experiential preaching, introduction

            In this assignment I will investigate the spiritual practice of experiential preaching. Spirituality is the central point of experiential preaching. The sermon has a central place in the reformed liturgy, In this assignment I will discuss some relevant aspects of this preaching. First is want to find a definition. Then I will relate it to some aspects about the content and the power. I will close with a look at the spirituality of the preacher and a personal evaluation.[1]

 What is experiential preaching?

            Experience is a matter of faith and is directed towards the Triune God. The experience is subject to the Word of God and confirms that this Word is true.[2] The experiential element in the preaching is the application of God's Word by the Holy Spirit. [3] It is about the truth of the Christian doctrines that have been experienced.[4] De Reuver notes that the priestly-pastoral aspect of the sermon is central when it comes to experiential preaching. It is therefore a living event that arises from the eloquent event of the sermon.[5] Van Vlastuin comes up with the following working definition: ‘experiential preaching is the expression of spiritual life that blossoms from communion with Christ’.[6] Experiential preaching can be understood as the legacy of the 19th century, when experience came to be opposed to liberal theology. Experience is a lived form of faith and not an intellectual acceptance of truths and a social virtue ethic. Experiential preaching therefore has a different focus than pastoral preaching, although it can largely coincide with it.[7]

            Experiential preaching is constantly in the spotlight and is subject to numerous criticisms.[8]  The main criticism is that it focuses too much on the individual, thereby negating the preaching of the gospel. As a result, the experience is not inspired by Scripture, but becomes a condition that transcends the interpretation of Scripture. [9] Such preaching merely describes what a person can and should experience and lacks the power and eloquence that motivates a listener to experience spirituality for themselves. But why is preaching so important? Because preaching leads to conversion. [10]

Contents

            The experiential sermon encompasses the entire Christian life. [11]  Through the work of the Spirit, Christians are transformed, becoming more like their Saviour. [12]  Schot defines the content of this preaching along the lines of the five points of Calvinism, but then supplements it with two lists of authoritative preachers from the mid-20th century. [13]  Schot therefore considers the content of this preaching from a strictly dogmatic framework. Van Vlastuin considers spiritual unity with Christ to be fundamental and therefore takes his starting point for his theological reflection in the unio mystica. [14]  This approach reveals that Van Vlastuin allows the content to be determined by a Trinitarian perspective. Experiential preaching therefore appeals to all listeners, both those who belong to the Christian community and those who do not. These different perspectives ensure that the content of experiential preaching does not have a fixed framework, but can cover the full breadth of Scripture and Christian tradition. For this reason, we examine a few characteristics.

Conversion

The transformation, or conversion, is an important part of spiritual language. Many have taken the trouble to address the inner logic of a spiritual path. [15] Transformation is the place where God is consciously present. Even mysticism can be seen as the process of transformation. Experiential preaching is characterised by an emphasis on precisely that element. [16] Preaching to the heart does not aim merely to stimulate emotions, but seeks the transformation and renewal of the heart. [17]  The heart is the biblical concept for the mind, the will and the conscience. [18] Preaching from the heart therefore appeals to the whole person. This heart is open to God. [19]

Conviction of sin

A core element of conversion is conviction of sin. The human heart must be broken. The purpose of this preaching is to awaken sinners. The conscience must be torn to pieces. [20]  This awakening is preached in conjunction with the call to show sincere repentance for sins.[21]  The preaching must be given eloquence by God Himself, so that the preaching of an argument becomes a testimony to which one must bow or be broken.[22]

Discernment

One of the characteristics of experiential preaching is that it pays attention to the differences between listeners. [23] The kingdom of heaven must be opened to one listener and closed to another. [24] Experiential preachers speak about the heart. [25] But they also note that the heart is deceitful and hypocritical. [26]  People are very skilled at covering up their own sin and shame. We often present our evil intentions as a form of virtue. This gives experiential preaching a very personal edge. It searches the heart by bringing forth the words of God.

Christ

Within the Puritan variant of the Reformed spectrum, Christ is central to experiential preaching. [27] We must get to know Christ Himself. [28] Christ must be the beginning, middle, and end of preaching.[29] Christ is not only the subject of preaching, He is also present Himself. [30] De Reuver considers this to be of essential importance. He understands Luther when he argues that the gospel is ultimately nothing other than “bringing Christ closer”. [31] This concerns the meaning of Jesus' suffering and crucifixion on Golgotha. Gospel ministers must penetrate the hearts and consciences of their listeners so that they feel that Christ was crucified for them and shed His blood. [32] The blood of Christ drips on us during the sermon (Hebrews 9:20).[33] It is remarkable that Schot pays little attention to the position of Christ in the sermon. Except that we can find this point in a list, he only polemicises this point and warns against faith without depth.[34]

The transformative power of the sermon

Listening to the sermon has a transformative power. The sermon is therefore a spiritual practice. The Spirit of God works creatively in human beings. [35] Spirituality is like a relationship between God and human beings.  The sermon stands at a crossroads where God and man communicate with each other. [36] Discovery is the word used to describe the experience that God awakens in the sermon. [37]  Human acceptance of the message is the echo of that divine work. Apostolic preaching proclaims God's mighty deeds. Through faith, Christians participate in this reality (1 John 1:1-4). [38] However, this is strictly a one-way street. God bridges the distance to man, and not vice versa. [39] The Holy Spirit descends through the proclamation of the Word and establishes an intimate community of reconciliation and renewal.[40]

The power of this life-giving element in the sermon can also be found in the Word itself. The Word is alive and powerful.[41] The Word itself must bring us to a deep awareness of God's presence.[42] The explanation of the sermon should not only appeal to the intellect, but must overflow into application by the Holy Spirit.[43] The Word inspires awe. When we stand on holy ground, we are overwhelmed by the majesty of God. The Word works spiritual receptivity, opening the human heart to experience.[44]

The preacher

AI interpretatie van een 'hervormd bevindelijke prediker'

Experiential preaching requires experiential preachers. Why does the preacher play such an important role? Beeke motivates this with a number of arguments. He points to Jesus' dealings with the Pharisees, noting that the former observed that the latter did not practice what they preached. [45] A preacher who promotes spiritual practice must also practice it himself. [46]  Beeke believes that a preacher's blessing seems to be proportional to the degree to which his own heart is sanctified to God. Ministers of the Word must themselves be born again. [47] Without personal conversion, a preacher speaks like a blind man about colors.[48]  Preachers will have to exemplify their piety themselves in order to show their congregation through their preaching that what they say is true. [49] When we preach that we must be humble before God, the first requirement is that we as preachers must also be humble ourselves.[50] “A man preacheth that sermon only well unto others which preacheth itself in hi own soul. If the word is not dwell with power in us, it will not pass with power form us.”[51] “They teach you not only to know and understand, but also to experience how right, how true, how sweet, how loverly, how mighty, how comforting God’s Word is; it is wisdom supreme”.[52]

Personal evaluation

What did this inventory reveal? Experiential preaching is at the heart of Reformed spirituality. It is therefore closely related to my personal biography and future field of work. This paper has shown me that experiential preaching focuses on the human heart in order to bring about spiritual transformation. Experiential preaching uses all its tools to achieve that goal. Experiential preaching is preaching that works towards a goal, and for that reason its definition and content are difficult to pin down. The way in which spirituality arises in the human heart is ultimately elusive and can only be explained in terms of the mysteries of God's work. Nevertheless, all speech is subject to the seriousness of the need for conversion. This affects the sermon, the preacher, and the listener. Because the whole person is at stake and transformation is the goal, this type of preaching causes great controversy.

Bibliografie

Beeke, dr. J.R. “Experiential preaching’ in Eric J. Alexander et al, Feed my Sheep: a passionate plea for preaching. Lake Mary, Reformation Trust, 2008, epub.

Beeke, dr. J.R. “Schriftuurlijk evangelieverkondiging: De puriteinen als voorbeeld” in dr. J.R. Beeke, Reformatorische spiritualiteit: Een praktische studie naar de gereformeerde spirituele erfenis. Kampen: de Groot Goudriaan, 2009.

Brink, Dr. Gert van den. Dordt zoals je Dordt niet kende: het aanbod van genade in de        Dordtse Leerregels. Ede: Geloofstoerusting, 2023.

Ferguson, Sinclair B. “Preaching to the heart” in Eric J. Alexander et al, Feed my Sheep: a  passionate plea for preaching. Lake Mary, Reformation Trust, 2008, epub

Janse, C.S.L. Bewaar het Pand: De spanning tussen assimilatie en persistentie bij de       emancipatie van de bevindelijke gereformeerden (Houten: Den Hertog, 1985).

Koopman, Bert. Het voorbereidend werk: Een onderzoek naar de invloed van een Engels     concept op de theologie in Nederland in de zeventiende eeuw. Amsterdam University           Press, 2024.

Kooten, Dr. R. van. Handboek Apostolische Homiletiek: Uitleggende prediking van de tekst. Band 1. Apeldoorn: Labarum Academic, 2024.

Lieburg, Fred van. “Ter inleiding: het mes op de keel” in Maarten Wisse (red), Bevindelijke   prediking: Hoe, door wie en waartoe. Apeldoorn: Labarum Academic, 2023.

Mbewe, Conrad. Pastoral preaching: Building a people for God. Carlisle: Langham, 2017,     epub.

Piper, John, “Peaching to the suffering people” in Eric J. Alexander et al, Feed my Sheep: a  passionate plea for preaching. Lake Mary, Reformation Trust, 2008, epub

Reuver, Dr. A. de. Ja en Amen: Om de hartslag van de verkondiging en geloofservaring     Apeldoorn: De Banier, 2023.

Schot, A. “Schriftuurlijke-bevindelijke prediking”, in Maarten Wisse (red), Bevindelijke      prediking: Hoe, door wie en waartoe. Apeldoorn: Labarum Academic, 2023.

Vlastuin, dr. W. van. Naar het hart van Jeruzalem: Over de betekenis van de geestelijke       gemeenschap met Christus voor de prediking. Houten: Den Hertog, 2012.

Waaijman, Kees. Spiritualiteit: vormen grondslagen, methoden. Kampen: Kok, 2001.

[1] This assignment is written in Dutch and manually translated to English with some help of Deepl.

[2] Dr. R. van Kooten, Handboek Apostolische Homiletiek: Uitleggende prediking van de tekst. Band 1 (Apeldoorn: Labarum Academic, 2024), 372-376.

[3] A. Schot, “Schriftuurlijke-bevindelijke prediking”, in Maarten Wisse (red), Bevindelijke prediking: Hoe, door wie en waartoe, (Apeldoorn: Labarum Academic, 2023), 23.

[4] Joel R. Beeke, “Experiential preaching’ in Eric J. Alexander et al, Feed my Sheep: a passionate plea for preaching (Lake Mary, Reformation Trust, 2008), epub.

[5] Dr. A. de Reuver, Ja en Amen: Om de hartslag van de verkondiging en geloofservaring (Apeldoorn: De Banier, 2023), 16-17.

[6] Dr. W. van Vlastuin, Naar het hart van Jeruzalem: Over de betekenis van de geestelijke gemeenschap met Christus voor de prediking, (Houten: Den Hertog, 2012), 17.

[7] Conrad Mbewe, Pastoral preaching: Building a people for God (Carlisle: Langham, 2017), epub.

[8] Fred van Lieburg, “Ter inleiding: het mes op de keel in Wisse”, Bevindelijke prediking, 7-9, Van    Vlastuin, Naar het hart, 9,16; Schot, ‘Schriftuurlijk-bevindelijke prediking, 21; Dr. Gert van den Brink,       Dordt zoals je Dordt niet kende: het aanbod van genade in de Dordste Leerregels, (Ede:               Geloofstoerusting, 2023), 9-15.

[9] Schot, “Schriftuurlijk-bevindelijke prediking”, 21; Van Kooten, Handboek, 380.

[10] Feed my sheep, 35

[11] Beeke, “Experiential preaching”, epub.

[12] Beeke, “Experiential preaching”, epub.

[13] Schot, “Schriftuurlijk-bevindelijke prediking”, 41.

[14] Vlastuin, Naar het hart, 21.

[15] Kees Waaijman, Spiritualiteit: vormen grondslagen, methoden (Kampen: Kok, 2001) 452; An example of a recent study on the inner logic of transformation within experiential Reformed spirituality can be found in the dissertation Bert Koopman, Het voorbereidend werk: Een onderzoek naar de invloed van een Engels concept op de theologie in Nederland in de zeventiende eeuw (AUP, 2024).

[16] Sociologically speaking, we can also define the group of Reformed Christians as a group whose central starting point is “true conversion”. C.S.L. Janse, Bewaar het Pand: De spanning tussen assimilatie en persistentie bij de emancipatie van de bevindelijke gereformeerden (Houten: Den Hertog, 1985).

[17] Sinclair B. Ferguson, “Preaching to the heart” in Alexander et all, Feed my sheep, epub; Van Vlastuin, Naar het hart, 62-71

[18] Ferguson, “Preaching to the heart”, epub.

[19] Ferguson, “Preaching to the heart”, epub.

[20] Reuver, Ja en Amen, 16.

[21] Dr. J.R. Beeke, “Schriftuurlijk evangelieverkondiging: De puriteinen als voorbeeld” in dr. J.R. Beeke, Reformatorische spiritualiteit: Een praktische studie naar de gereformeerde spirituele erfenis, (Kampen: de Groot Goudriaan, 2009), 167-169.

[22] Reuver, Ja en Amen, 16.

[23] Schot, “Schriftuurlijke-bevindelijke prediking”, 29.

[24] Beeke, “Experiential preaching”, epub.

[25] Ferguson, “Preachting to the heart”, epub.

[26] Van Vlastuin, Naar het hart, 165; Beeke, “Schriftuurlijke evangelieverkondiging”, 166.

[27] Beeke, “Schriftuurlijke evangelieverkondiging”, 166

[28] Beeke, “Experiential preaching”, epub.

[29] Beeke, “Experiential preaching”, epub.

[30] De Reuver, Ja en Amen, 21, 22.

[31] De Reuver, Ja en Amen, 22.

[32] Johannes Calvijn in De Reuver, Ja en Amen, 22.

[33] De Reuver, Ja en Amen, 24.

[34] Schot, “Schriftuurlijk-bevindelijke prediking”, 26.

[35] Waaijman, Spiritualiteit, 359.

[36] Waaijman, Spiritualiteit, 362.

[37] Van Kooten, Handboek, 384.

[38] Van Kooten, Handboek, 386.

[39] De Reuver, Ja en Amen, 17.

[40] De Reuver, Ja en Amen, 20.

[41] Van Vlastuin, Naar het hart, 50.

[42] Van Vlastuin, Naar het hart, 50. De Reuver, Ja en Amen, 16-17.

[43] Van Vlastuin, Naar het hart, 55

[44] Van Vlastuin, Naar het hart, 56

[45] Beeke, “Experiential Preaching”, epub.

[46] Beeke, “Experiential Preaching”, epub.

[47] Van Vlastuin, Naar het hart, 121

[48] Van Vlastuin, Naar het hart, 121

[49] Beeke, “Experiential Preaching”, epub.

[50] Ferguson, “Preaching to the heart”, epub.

[51] John Owen in Beeke, “Experiential preaching”, epub.

[52] Luther in John Piper, “Peaching to the suffering people” in Alexander ea, Feed my sheep, epub.