Theological Foundations for Collaborative Preaching
In reviewing the theological and biblical base for this project, there are two main sections: the project’s grounding in biblical/theological convictions, and its grounding in ministry theory. The first section will outline a biblical foundation for teamwork and the collaboration found within, while briefly discussing gifts and testimonies. The second section concentrates on how preaching is still significant today, how collaboration is not new, and how collaborative preaching can shift the focus from the pastor to Christ.
Grounding of Project in Biblical/Theological Convictions
Teamwork in Scripture
Teams play an essential role throughout Scripture; therefore, this section will begin to lay a foundation for teamwork within the Church. Teamwork is seen between Moses and Aaron, Moses and Jethro, Moses and Joshua, Paul and Timothy, Paul and Barnabas, Jesus and the disciples, and others. Proverbs proclaims, “Without counsel plans fail, but with many advisers they succeed” (Proverbs 15:22). It also asserts, “Listen to advice and accept instruction, that you may gain wisdom in the future” (Proverbs 19:20). Furthermore, Solomon wrote,
Two are better than one because they have a good return for their labor. For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up. Furthermore, if two lie down together, they keep warm, but how can one be warm alone? And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart (Ecclesiastes 4:9-12).
Moses and Aaron are a prime example of teamwork within the Old Testament. Throughout Exodus, Leviticus, and Numbers, the reader is reminded of their reliance on each other. Moses speaks with God and relays those messages to Aaron, who then relays them to the people. It is recorded, "Moses and Aaron went and gathered together all the elders of the people of Israel. Aaron spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people” (Exodus 4:29-30). Moses and Aaron continued this teamwork in the presence of Pharaoh. “And the Lord said to Moses, ‘See, I have made you like God to Pharaoh, and your brother Aaron shall be your prophet. You shall speak all that I command you, and your brother Aaron shall tell Pharaoh to let the people of Israel go out of his land” (Exodus 7:1-2).
Moses is then joined with Joshua, and Joshua is mentioned as Moses' assistant: "Moses rose with his assistant Joshua" (Exodus 24:13), and "Joshua the son of Nun, the assistant of Moses from his youth…” (Numbers 11:28a). The teamwork is seen as Joshua leads the men in the fights against Amalek's armies while Moses stands on the top of the hill with his staff raised, signifying to the people of Israel the spiritual battle behind the physical. It is also seen as Moses mentors Joshua in the leading of the people into the promised land. Moses lays his hands upon Joshua and endows him with some of his authority and commissions him as the Lord directed through him (Numbers 27:22-23).
Another example is found within Acts 15; the council at Jerusalem met and debated among themselves concerning the Gentiles and circumcision. It states, "The apostles and the elders were gathered together to consider this matter. And after there had been much debate, Peter stood up" (Acts 15:6-7). Allowing for different perspectives through much debate, the council worked together to reach agreement in the Spirit to not place the burden of circumcision on their Gentile brothers. They then worked together "to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers" (Acts 15:22b). These men travelled and ministered together to further God’s will.
Without the input, wisdom, and perspective shared among the individuals, one would only draw upon one’s own life story and knowledge. In discussing teamwork, different gifts and perspectives, Pearson states, "Christ did not send out his disciples by themselves, but in teams. Even the inner core of Jesus' group, Peter, James, and John, were a team. Paul and Silas, Barnabas and John Mark, are also examples of teamwork. Teams are throughout the New Testament church and form a model for ministry.”[1]
Having a team helps advance the Gospel and spur one another, but it is also an integral part of forming a group that feels secure and has a deep sense of community and openness. Among all of the disciples who followed Jesus, Jesus chose a group of twelve men, and within those twelve, Jesus handpicked three who were considered his inner circle. These were the men who would minister with him and who would witness his acts more than the remaining nine or the countless others who followed him. This small group witnessed the transfiguration, the raising of Jairus' daughter, and more. They were the inner three who Jesus called to stay awake and pray while he went on alone to pray in the garden of Gethsemane.
The ultimate team seen throughout the entirety of the Scriptures is that of the Trinity. Within one, there are three individuals: the Father, the Son, the Holy Spirit. These three persons play a vital role within the whole, while remaining distinct from the others, yet working together as one. Turner and McFarlane write that three affirmations are central to the historic doctrine of the Trinity: "1. there is but one God; 2. the Father, the Son and the Spirit is each fully and eternally God; 3. the Father, the Son, and the Spirit is each a distinct person.”[2]
The roles of the Trinity are different. The Holy Spirit is described as the Helper, who helped the disciples recall the words of Jesus. Jesus is the atoning sacrifice, the mediator between his people and the holy God. God is the Father, the creator, the self-sustaining one who loves his people and through the Good News, established the New Covenant with them.
The appearances of all three together are scarcely recorded, and yet they each have fingerprints throughout the histories. Christians can vividly picture the baptism of Christ, the descending Holy Spirit upon him, and the voice of God. Those looking can see them in John, "But the Helper, the Holy Spirit, whom the Father will send in My (Jesus’) name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26, parentheses mine).
It is even seen in the very beginning when all of creation was being formed. Genesis records that “In the beginning, God created the heavens and the earth… the Spirit of God was hovering over the face of the waters…And God said…" (Genesis 1:1-3, emphasis mine). At first glance, it could be said that it is only speaking of two members of the Trinity. However, when the reader contemplates what is stated in John, it becomes apparent that this is another instance of the whole Trinity working as one, yet individually. "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made” (John 1:1-3). When God spoke, Jesus acted as the very Word; thus, worked together to fulfill a purpose.
A concept explaining the relationship within the Trinity is called perichoresis. This concept was first introduced by Gregory of Nazianzus in his Epistle 101 when he was trying to describe the union of Christ’s two natures, divine and human. He wrote, “Just as the natures are mixed, so also the names pass reciprocally into each (perichorouson) other by the principle of this coalescence.”[3] Since then, this concept widened from Christ’s dual nature to the Trinitarian relationship. When Jesus stated, “I am in the Father and the Father is in me” (John 14:11), the preposition “in” does not mean being spatially inside the other, but rather, “one person being ‘in’ the other in a relational manner that engages mind, will, and emotions.”[4] It involves opening oneself up to another, giving permission to the another to “get inside” their life. Davis summarizes, “In short, perichoretic communion could be understood as a ‘heart-to-heart’ or ‘heart-in-heart’ connection between two or more persons characterized by reciprocal empathy.”[5] From the beginning this has been the type of relationship that God has designed His people to experience with one another and with Him.[6]
This is the very reason for the idea of teamwork and collaboration. It is the ability to work in a supportive group that encourages, builds up, and edifies. It is working as one to fulfill a purpose and expand the kingdom of God, drawing on one another's talents, insights, and personal testimonies. It is interceding for one another in prayer and spurring on one another and using all the resources allotted to a minister within his congregation to bring God's very Word to life for the hearers.
Collaboration Within Teamwork
The Holy Spirit works in each individual, revealing different lessons throughout a lifetime. A person may read the same Scripture multiple times, and each time a different detail is brought to light through the inner workings of the Spirit and the season of life of an individual. Thus, it stands to reason that bringing together Spirit-led individuals to make up a team would draw from an enormous pool of insight that ministers have not yet gleaned in their own life’s walk. To draw on the diversity of the church, those who sit in the pews and live life in the world, provides an insurmountable advantage to furthering the Good News.
To see through the eyes of a farmer would be an astounding gain both practically and spiritually as the minister prepares to bring to life the many parables which contain farming analogies. To draw on the life of a prodigal son or daughter, who had fought God for years and then came back to His embrace, could make an overwhelming difference in a minister who has not experienced that particular Scripture in his own life. To be able to relate the gravity of the parable found in Luke 15 to the congregation from an individual who could empathize, rather than simply sympathize, could be what leads to another finding salvation. It is the ability to see through another's eyes, relating it to the congregation, which calls for the necessity of collaboration of teamwork within ministry.
The Hebrew writer calls us to “consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near" (Hebrews 10:24-25). Without the joining together, how can the church possibly exemplify the power of the love of Christ? Although this Scripture is undoubtedly pointing toward corporate worship, it may also apply to other gatherings that further the church's mission.[7]
Gifts
Gifts can be set into two different categories: natural and spiritual. Natural gifts are the numerous gifts that are given to all of humanity, gifts such as singing, teaching, leadership, or other innate talent. Spiritual gifts are gifts that signify the Spirit’s presence in a believer, gifts that are purposely given by God to enhance the body of Christ “for the common good of all the members.”[8] Gifts of the Spirit also have the reflection of the fruit of the Spirit radiating in them, exemplifying the attitude and character of Christ within their action of services. Pratt states:
The term gifts appears frequently in this epistle (1 Corinthians) with reference to the various manifestations of the Holy Spirit in the lives of believers. The gifts of the Spirit empower each Christian to function in the body of Christ… the manifestation of the Spirit has a particular goal: the common good. The gifts of the Spirit are not principally for the edification of the individuals who receive them, but for the good of all believers[9] (parenthesis mine).
Spiritual gifts are a call to unity and to work together within the body of Christ, while natural gifts can be used for the individual. Whether a gift is natural or spiritual, it is important within this project to remember that ultimately all gifts are from God. These two categories will be used interchangeably within this section, as either can be used to further the kingdom of God.
Stott thought that, “At all events, I am convinced that there ought to be more co-operation between clergy and laity in the process of sermon-making, and that this is required by the New Testament picture of the Church as the multi-gifted Body of Christ.”[10] Concerning the body of Christ, Paul relays to the Corinthian church that, “just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ... For the body does not consist of one member but of many” (1 Corinthians 12:12,14). These individuals make up different parts of the body, possessing different gifts that are used for the common good of the church. The minister represents just a few of these gifts, merely a part of the body. Those in the congregations make up the rest of the body of Christ, exemplifying numerous natural and spiritual gifts.
Through the many different spiritual gifts, the church collectively completes one another. Not to draw on each other in such an essential role as preaching is to neglect the community that God has given us. Paul told the Corinthians that there:
are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills (1 Corinthians 12:4-11).
Therefore, if a minister regards his own input as the only valuable one, or just neglects to rely on others, then he is potentially neglecting other crucial resources, since the minister does not possess all knowledge or gifts.
As Paul continues his letter to the Corinthian church, he equates the collective church as the body of Christ. Much like a body, the church is made up of individuals with distinct gifts and purposes. To illustrate this point, Paul records that the:
… body does not consist of one member but of many… And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? (1 Corinthians 12:14, 16-18)
Therefore, one cannot say to one member, “I have no need of you.” It is like saying to the foot, “you are useless,” because it is not the eye. Nevertheless, the eye would be hindered without the foot to carry it forward to see new things.
So, it is not just the body as a whole that benefits from the separate parts, but each individual part is able to do its own job better when assisted by the other members. The ear can offer things that it has heard, the eyes of what it has seen, the hands of things it has touched. Drawing from each of these can make sermons richer, deeper, and more relevant for the hearers. It is in this collective whole that ministers can find new ideas and inspirations that open the Scriptures up to deeper exploration.
Differing gifts allow the whole body to see more clearly the grace of God. Whether drawing from natural or spiritual gifts, each gift causes the reader to approach and interpret Scripture differently due to the mindset the reader has. Those gifted in teaching may approach things in a more linear way. While those gifted in the arts could approach things with an abstract mindset. The gifts a person possesses will often influence their interpretation. Therefore, it would be of great advantage to utilize other’s gifts to broaden one’s own mindset and grant the ability to reach out to other members in the congregation who have different gifts, and mindsets. Romans 12:4-6a reminds the reader, “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them.”
It is important to note there is not an exhaustive list of how these gifts manifest themselves. Paul includes apostles, prophets, teachers, miracles, healing, helping, administrating, tongues, and interpreters to the Corinthians. However, discernment, evangelism, exhortation, faith, hospitality, knowledge, giving, leadership, mercy, serving, and wisdom are also listed throughout Scriptures. Even Bezalel was gifted by the Spirit of God with “skill, with intelligence, with knowledge, and with all craftsmanship… for work in every skilled craft” (Exodus 35:31,33) to construct the Tabernacle.
Martin explained the gifts of the Spirit as covering “all endowments of the Spirit found in Christian experience and designed to be of service to the Church.”[11] Käsemann stated that the “criterion of a genuine charisma (gift of the Spirit) lies not in the mere fact of its existence but in the use to which it is put” (parentheses mine).[12] While Martin goes on to state, “this implies that Christians recognize the charisma as the Lord’s gift-in-grace, and employ it as a way of expressing obedience to his call and requirement.”[13] Putman states that the purpose “of these charismatic gifts is primarily the edification of the whole church and, secondarily, the conviction and conversion of unbelievers.”[14]
While taking advantage of the numerous gifts that surround him, the minister is achieving these goals of edifying the church and allowing the Spirit to move in the conviction and conversion process. It is in this that the minister may even be facilitating the development of gifts in the congregants as they relay their passions during sermon preparation. It is common to find congregants who are passionate about different areas such as cooking, organizing, or painting, and they have no inkling that this could very well be a gift that God can use to further His kingdom. During their time together, the minister could encourage and help shape their gifts to enhance the community of God, creating a discipleship element within the process.
It also allows the minister to consider how vastly different and numerous gifts can be presented and how they can be better utilized, while encouraging the congregation that all members are vital key components, no matter which part of the body they are. As Martin states, “God has designed the ecclesial body to be one, yet composed of many members. He has fashioned charismata to express unity-in-diversity, with no division within the body, no rivalry between the parts.”[15]
Testimonies
The minister may have studied the Scriptures for years but unless he has experienced every way of life, worked in every professional field, walked through every dark valley and mourned every type of loss, he cannot contend with the argument that drawing on those who have is vital in sermon preparation. Allowing the Scriptures to come to life with testimonies, applications, and illustrations offer a chance to create a broken and contrite heart that can help prepare hearts for the seed sown. While the team works with the minister, their individual testimonies can be used for the betterment of the entire church.
The Samaritan woman is a key example found within Scripture of the importance of testimony. Although it was not used in conjunction with sermon preparation, it exemplifies the instance in time in which a testimony was used in Scripture to bring people to Jesus’ feet to hear the Gospel. It is recorded that “Many Samaritans from that town believed in him because of the woman’s testimony, ‘He told me all that I ever did’” (John 4:39). After the Samaritans from the town spoke to Jesus themselves, over two days, they returned to the woman. They proclaimed, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world” (John 4:42).
Through her testimony, the way to experiencing the words of Christ was made available to her community. It was in using this that Jesus had an audience open to the gospel before he had spoken a word. It could even be suggested that, “She joined with John the Baptist as a witness to Jesus before the disciples bore any testimony to her people; that made possible the difference between the welcome to Sychar and the experience of Jesus and the disciples recorded in Luke 9:53.”[16] The testimony of any one individual could be the missing linchpin in a sermon that could have a lasting impact on a person’s life and result in a more meaningful pursuit of redemption and reconciliation from the congregants. It was through that transparency and vulnerability exemplified in the Samaritan woman that the community was brought to Christ at the well.
An example of this principle at work could be a farmer, showing how the crops grow from seeds to edible foods. Other examples could be how birds scavenge as the seed is planted, how weeds grow and choke the crops, and how weeds are extracted from the crops at harvest. A further example could be a barren woman, shedding light at the stigma that follows her, and the questions that haunt her: when will she have a baby, what is wrong with her, has she tried not stressing about it and trusting God? This would bring to light the heartache and inner turmoil that Hannah, Sarah, and Elizabeth must have faced. Were their bodies broken? Had they done something that displeased God and were being punished?
Another example is a woman who overcomes an addiction and finds reconciliation, showing the surpassing grace and love of Christ to someone society deemed as unlovable, broken beyond repair, just as the prodigal son viewed himself. Or consider an out of wedlock pregnant woman, enlightening the minister on the fear and terror of the unknown. Will her family reject her, will society mock her and her child, will they be shunned and forced to provide for themselves? Were these the fears that passed through Mary’s mind before she submitted her will to God’s and carried His son? Burge explains the significance of testimony as thus:
This is the heart of John’s meaning. One sign of discipleship is the testimony given to others—words that eagerly spill out because of the preciousness of discovery. “Come, see” is a Johannine phrase of invitation. Potential converts do not need mere information about Jesus—note that the woman is even tentative about Jesus’ identity as the Christ; they need only to come and have their own experience with him.[17]
Ministers will face struggles, have their own testimonies, and expound on the saving grace that met them where they were. Nevertheless, without drawing on those in the congregation, they can only sympathize so far. Listening to their input and heeding their witness can impact a sermon in remarkable ways. It allows ministers to value human witnessing in God’s work. Burge continues this thought, “Evangelism is a cooperative effort, in which the preparatory work of God joins with our witness to what he has done and is doing in the world.”[18]
Grounding of Project in Ministry Theory
Preaching is Not Dead
It is the researcher’s conviction that preaching God’s Word has the ability to change lives through the working of the Holy Spirit, just as it did during the early church. Haddon Robinson laments, “The word is out in some circles that preaching should be abandoned. The moving finger has passed it by and now points to other methods and ministries that are more 'effective' and in tune with the times.”[19] To the contrary, preaching is not dead.
Preaching, or proclamations, have always been an important part of the Israelites history and the life of the Church. Paul proclaimed in Romans 10:14, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” The context in which Paul is writing this statement is regarding Israel’s disobedience. As Douglas Mangum states, “Paul now asks a series of rhetorical questions to establish that salvation comes from responding to the gospel message, which Israel has heard but rejected. He argues that Israel’s disobedience and the gentiles’ receptivity was predicted by Israel’s own prophets.[20] Wiersbe also comments:
While this passage relates primarily to Israel, it applies to all lost souls around the world. They cannot be saved unless they call on the Lord Jesus Christ. But they cannot call unless they believe. Faith comes by hearing, so they must hear the message. How will they hear? A messenger must go to them with the message.[21]
While Paul is not necessarily referring to formal preaching, someone standing in a pulpit, but rather the proclamation of God’s Word and deeds, formal preaching would still fall under the umbrella of Paul’s meaning of the word “preaching” in Romans 10:14. Therefore, Bruce states that this passage raises the “necessity of proclaiming the gospel world-wide.”[22] Kruse concludes, “Paul’s questions clearly imply that people cannot call on one in whom they have not believed, cannot believe in one of whom they have not heard, cannot hear unless someone preaches to them, and cannot preach unless they are sent.”[23]
To understand the importance of preaching, one must realize the importance of the Word of God (the special revelations given from God throughout history). John declares, “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1). Jesus is identified as the very Word of God, communicating, and revealing God to the world. In revealing Himself to the world, God gives Scriptures to the Israelites. Peter states that “men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21b). Paul pens to Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:16-17).
If worshiping God, as the Scriptures state, is our natural response to the presence of God, then we must be open to the revelation of God. God reveals Himself through Scriptures, and thus, the understanding of the Scriptures is key to the understanding of God. God has made His character and deeds known throughout history in the letters compiled in the Bible. The Hebrews writer declares, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). Thus, it can be assumed that preaching the Word of God is one of the key elements to a worship service, so that the congregants can better understand the Creator and worship Him as His creation.
Therefore, since the revelation of God is deemed an essential part of the believers’ worship, it is then logical that preaching God’s Word is not dead. Rather, as it did with Paul, Peter, and the other apostles, it can change lives and impact the hearts of the hearers. The revelations of God caused the question to arise, “what must I do to be saved?” (Acts 16:30b). It spurred conviction and “they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’” (Acts 2:37b).
Collaboration is Not New
It is also the researcher’s conviction that the collaborative process is not new. Within Paul’s letters, collaboration can be glimpsed as he communicated the content of his message. While Paul often starts his letters with an introduction of himself and at times others, the main example of collaboration can be found within 1 Thessalonians. The letter contains a report Timothy gave to Paul (3:6-13). This suggests that Paul, at least for this section, uses information given to him by Timothy to include in his letter. While not specifically defined as a sermon, these letters were delivered orally to the church’s congregants.
In a similar manner, pastors consistently collaborate with others during their sermon preparation. Pearson writes, “Collaboration in sermon preparation is not new to pastors. As a pastor reads commentaries and other sermons on the particular topic or passage that he is preaching, collaboration is taking place.”[24] Anytime a preacher uses resources from another person, that preacher is engaged in a collaborative process, ultimately being involved in a biblical study with that person, even if the person is deceased.
The Scriptures, also, show evidence of this as well. The New Testament writers would quote from the Old Testament regarding the prophesies of the coming Messiah. This allowed the audience to draw correlating lines from Jesus to the promised Messiah, allowing the apostles to collaborate with those of old to testify to Jesus.
Collaboration can also be seen in the early church councils. Elwell defines the councils as “a conference called by the leaders of the church to give guidance to the church. The first council took place in Jerusalem (ca. a.d. 50) for the purpose of opposing Judaizing efforts and is recorded in Acts 15.”[25] He goes on to state:
A council may be either ecumenical and thus representative of the entire church, or it may be local, having regional or local representation. For example, twelve regional councils met to discuss the Arian heresy between the ecumenical councils of Nicea in 325 and Constantinople in 381.[26]
Some of the first councils include: First Council of Nicaea (325 C.E.), First Council of Constantinople (381 C.E.), Council of Ephesus (431 C.E.), Council of Chalcedon (451 C.E.), Second Council of Constantinople (553 C.E.), Third Council of Constantinople (680-681 C.E.), and lastly, the Second Council of Nicaea (787 C.E.). These councils often were assembled to combat heresy or to establish clear church doctrines. So, it is evident that collaboration in the church is not new, whether in regards to establishing doctrine or delivering God’s Word to His people.
Emphasis on Christ
When one becomes the sole contributor to the message of the sermon, it is easy for the spotlight to be placed upon that person. It minimizes the belief of the priesthood of believers, at the least, and removes an emphasis on Christ, at the worst. This is where the advantages of collaborative preaching come in. Walkemeyer states that:
Collaborative preaching helps draw us away from the temptation to build a church on the unique giftedness, interpretations, and personality of a pastor. It helps make the sermon a more communal event and empowers the congregation through mutual discernment and communication of God’s Word. Collaborative preaching offers a unique way to help promote and strengthen Christian community by advancing the doctrine of the priesthood of believers all the way into the pulpit.[27]
This does not necessarily mean those who worked within the collaborative team will be physically on stage with the preacher. However, when the preacher uses the resources and insights of those within the congregation, in one sense the message is bringing their personalities and unique giftedness on stage with the preacher. While it may be appropriate at times to cite the member’s contributions or even have them come on stage and present their testimonies, illustrations, or insights, this does not always have to be the case. The congregation may not know exactly what parts others have contributed, but they will be aware that the sermon was formed with the contributions of others and not solely by the preacher. This will help keep a church from being built around the personality of their pastor, as Walkemeyer stated above.
When an emphasis was starting to be placed upon John the Baptist above Jesus, John quickly pointed to the One who is deserving of the emphasis. He stated:
The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore, this joy of mine is now complete. He must increase, but I must decrease (John 3:29-30).
John’s comments show that he understood his mission was to point people to Christ and not himself. In doing so, he used the Old Testament metaphor of the bride/bridegroom, illustrating the relationship between Israel and God (Isaiah 62:5, Hosea 1-2). John referred to himself and the “friend of the bridegroom” drawing from Jewish marriage customs where:
… the friend of the bridegroom/best man was responsible for leading the bridegroom to his bride and waiting outside the bridal chamber while the marriage was consummated. The reference to the bridegroom’s voice refers to the shout of exultation by the bridegroom when he discovers he has married a virgin. The work of the friend of the bridegroom is then complete and he takes pleasure in the bridegroom’s joy.[28]
John’s joy came from the fulfillment of his life’s purpose, “to bear witness to Christ and point people towards him.”[29] This is the weightiest responsibility of the pastor, to take the spotlight away from self and shine the light upon Christ. Carson states, “A great deal of later Christian piety has turned on the same truth.”[30] Collaborative preaching also follows this same principle by directing the emphasis away from the pastor, through a communal approach, and place the emphasis on Christ.
[1] Calvin F. Pearson, “Collaborative Sermon Preparation Teams,” 1.
[2] M. Turner and G McFarlane, “Trinity,” ed. D. R. W. Wood et al., New Bible Dictionary, (Downers Grove: InterVarsity Press, 1996), 1209.
[3] As cited by Verna Harrison, “Perichoresis in the Greek Fathers,” St. Vladimir’s Theological Quarterly 35, (1991), 55.
[4] John Jefferson Davis, “What Is ’Perichoresis’--and Why Does It Matter?: Perichoresis as Properly Basic to the Christian Faith,” Evangelical Review of Theology 39, no. 2, (April 2015), 146.
[5] Ibid., 147.
[6] Ibid.
[7] Guthrie states, "The words, not neglecting to meet together, presumably refer to worship meetings, although this is not stated. It may purposely be left ambiguous so as to include other gatherings of a more informal kind, but the Greek word (episynagōgē) suggests some official assembly.” Donald Guthrie, Hebrews: An Introduction and Commentary, vol. 15, Tyndale New Testament Commentaries, (Downers Grove: InterVarsity Press, 1983), 218.
[8] Alan Cairns, Dictionary of Theological Terms, 193.
[9] Richard L. Pratt, Jr., Holman New Testament Commentary: I & II Corinthians, “Gifts of the Spirit,” (Nashville: Broadman & Holman Publishers, 2000), 214.
[10] John R. W. Stott, Between Two Worlds: The Challenge of Preaching Today, (Grand Rapids: William B. Eerdmans Publishing, 1982), 200.
[11] Ralph P. Martin, “Gifts, Spiritual,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary, (New York: Doubleday, 1992), 1016.
[12] Ernst Käsemann, “Ministry and Community in the NT,” In Essays on New Testament Themes, (London: SCM Press, 1964).
[13] Ralph P. Martin, “Gifts, Spiritual,” 1016.
[14] W. G. Putman, “Spiritual Gifts,” ed. D. R. W. Wood et al., New Bible Dictionary, (Downers Grove: InterVarsity Press, 1996), 1130.
[15] Ralph P. Martin, “Gifts, Spiritual,” 1017.
[16] George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary, (Dallas: Word Incorporated, 1999), 64.
[17] Gary M. Burge, John, The NIV Application Commentary, (Grand Rapids: Zondervan Publishing House, 2000), 149.
[18] Ibid., 150.
[19] Haddon W. Robinson, Biblical Preaching: The Development and Delivery of Expository Messages, 3rd ed., (Grand Rapids: Baker Academic, 2014), 15.
[20] Douglas Mangum, ed., Lexham Context Commentary: New Testament, (Bellingham: Lexham Press, 2020), Ro 10:14–21.
[21] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, (Wheaton: Victor Books, 1996), 548.
[22] F. F. Bruce, Romans: An Introduction and Commentary, vol. 6, Tyndale New Testament Commentaries, (Downers Grove: InterVarsity Press, 1985), 203.
[23] Colin G. Kruse, Paul’s Letter to the Romans, ed. D. A. Carson, The Pillar New Testament Commentary, (Grand Rapids: William B. Eerdmans, 2012), 417.
[24] Calvin F. Pearson, “Collaborative Sermon Preparation Teams,” 60.
[25] Walter A. Elwell, Evangelical Dictionary of Theology: Second Edition, (Grand Rapids: Baker Academic, 2001), 297.
[26] Ibid.
[27] Kent Walkemeyer, “Identifying and Overcoming Obstacles to Collaborative Preaching,” (Presented at Evangelical Homiletics Society, Southwestern Baptist Theological Seminary, 2009), 2.
[28] Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale New Testament Commentaries, (Downers Grove: InterVarsity Press, 2003), 123.
[29] Ibid.
[30] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary, (Grand Rapids: Inter-Varsity Press; W.B. Eerdmans, 1991), 212.
