Wednesday, November 28, 2018
Wednesday, August 29, 2018
Some of you have asked for an excerpt. Here is a snippet from the introduction:
Simon Baron-Cohen writes, “Empathy itself is the most valuable resource in our world. . . . Given this assertion, it is puzzling that . . . it is rarely, if ever, on the agenda.” If you feel nobody is listening to, or being transformed by, your preaching, I can relate. Maybe your problem has little to do with exegesis or delivery and a lot to do with empathy.
Seminary taught many of us important skills for preaching. We were shown how to exegete a biblical text by probing the literary, historical, and theological contexts. Next in the curricular lineup was the art of rhetoric. Various linear and narrative sermon forms were critiqued or commended. Then we were thrown into a somewhat sterile preaching lab where we tried our best to impress our peers and professor with voice fluctuation, gesture variety, and, of course, eye contact. Seminary professors hoped that students, in the process of learning how to preach, would develop a deep love for God, scripture, and preaching. I suspect most of us did.
There is another love necessary for preaching to reach its full potential for societal transformation—love for those to whom we preach. It’s not enough to get the biblical text, sermon form, and delivery right; the preacher must also get the listeners “right.” If not, the preacher will “prepare generic sermons for generic humanity that never truly become enfleshed in the real-life situations of particular congregations.”
Enter empathy. Empathy gives preachers the capacity, the grace really, to slip their feet into the shoes of their congregants so that they think and feel what their people think and feel. Empathy can make mediocre preaching better, and good preaching great. Without empathy, preachers cannot begin to fully know and love the people to whom they preach. Furthermore, the preacher who lacks empathy will have only a partial view of the God in whose image listeners are made. Empathy that is rooted in and compelled by the trinitarian God has the power to create a revolution in the pulpit and pew that ripples to the ends of the earth.
Monday, August 13, 2018
I am deeply humbled by the kind endorsements Preaching with Empathy has received from some of the most thoughtful homileticians, leaders, and preachers around. If the book has impact it will be, in large part, because of their support. Please pray with me, that God would use this book to cultivate the empathy of "Christ in us, the hope of glory."
“The best preachers have a heartfelt concern for the listening congregation as they prepare their sermons. The tone and tenor of this empathic sensibility can be honed and sharpened. In Preaching with Empathy, Lenny Luchetti shows us how to accomplish this task.”
—Cleophus J. LaRue Jr., Francis Landey Patton Professor of Homiletics, Princeton Theological Seminary, Princeton, NJ
“Luchetti gets specific in his analysis of how empathy fosters intimacy between pulpit and pew and motivates listener response. And he gets practical in his exploration of the obstacles to empathy and his strategies for cultivating it. Preaching with Empathy is a welcome addition to the homiletical literature and a useful resource for both new and seasoned preachers.”
—Alyce McKenzie, Le Van Professor of Preaching and Worship; Altshuler Distinguished Teaching Professor; director, The Perkins Center for Preaching Excellence, Perkins School of Theology, Southern Methodist University, Dallas, TX
“As preachers we can become so immersed in the text, so consumed with a creative idea in delivery or illustration, or so captivated with a message delivered by another that we unintentionally miss profoundly connecting with those receiving the message. Empathy is a bridge between God’s living and active word and the deepest longings of those who listen. Preaching with Empathy equips us to build that bridge.”
—Wayne Schmidt, General Superintendent, The Wesleyan Church, Indianapolis, IN
“Lenny Luchetti has provided a new approach to an old problem, but one not frequently associated with preaching. That is the problem—and necessity—of empathy in the pulpit. Luchetti gives to preachers a practical and theological framework against which we may measure our preaching, our ministry, and our own hearts. This is a valuable book for us all.”
—Richard Lischer, James T. and Alice Mead Cleland Professor Emeritus of Preaching, Duke Divinity School, Durham, NC; author, The End of Words and Stations of the Heart
“Do not read the title and think this is only for preachers. Empathy has become a lost ingredient of our culture, and this book speaks to what has been lost. In addition, the science, theology, sociology, and biblical depth of the subject of empathy is explored.This phrase jumped off the page to me: ‘We are wired for empathy created in God’s Image’—powerful words of hope. At the same time, Dr. Luchetti gives practical and specific methods in which a preacher may increase empathy by drawing upon models of the past and current exercises. This book should be at the top of one’s reading list and, of course, especially for preachers. Compelling and inspiring for times like these!”
—Jo Anne Lyon, ambassador, General Superintendent, Emerita,The Wesleyan Church, Indianapolis, IN
Wednesday, April 18, 2018
Many pastors on the front lines of ministry wrestle with how to preach the Gospel in a post-Christian, biblically-illiterate culture. How do we preach in ways that are faithful to scripture and fitting to culture? How can we preachers listen attentively to the voice of God through scripture and to the hopes of humanity in culture without ignoring either? Preachers can learn from the failures and successes of missionaries. Here are three possible postures when it comes to relating Christ to culture.
Colonialism: Early American missionaries often took on a posture of colonialism. When they went into a new culture to share the Gospel, they imposed their particular cultural norms and values on the culture they were trying to reach and, often subconsciously, considered it “gospel.” They sought to bring the truth of God into pagan cultures without much consideration of how to share Christ in ways that related to the particular culture they were trying to reach. When preachers develop and deliver sermons that are biblically substantive but culturally irrelevant, we are guilty of colonialism. Think about your sermon preparation process. Surely you devote many hours to exegeting a biblical text, but how much time do you expend exegeting the culture of people to whom you will preach? Do you devote space in your homiletic process for listening to listeners, inviting them to offer questions, observations, input, and evaluation concerning your preaching? If not, you may be a Colonialist Preacher.
Compromise: A more recent trend among missionaries is to run so far from the sin of colonialism that they run smack-dab into the sin of compromise. This approach to missions involves a syncretizing of the Gospel with the norms and values of a culture, even those norms and values that are clearly contrary to the Gospel of Jesus Christ. The Gospel becomes so enculturated that it loses its counter-cultural power and simply endorses everything about the culture. This has happened in America. Sometimes we have a hard time distinguishing between what is Christian and what is cultural. Some of our ecclesial practices are more in alignment with American conceptions than Biblical convictions. When preachers develop and deliver sermons that are culturally relevant but biblically shallow, we compromise the Gospel. If our only goal in preaching is to come across as relevant, hip, and cool, in order to connect with and entertain culture, we compromise. If our preaching is always an endorsement of culture with no prophetic word from the Lord that confronts culture from time to time, chances are we are compromising. If we stand up to preach with a clever opening story and humorous conclusion but no substantive word from the Lord, we become shallow compromisers.
Contextualization: There is, thankfully, a third way. When missionary movements are at their best, they avoid colonialism and compromise in order to contextualize the Gospel. Missionaries who are committed to contextualization, live among and listen to the culture they are trying to reach. They spend time reflecting on the beliefs and behaviors of a culture. Then, they consider how to communicate the Gospel of Jesus Christ in ways that both commend and confront that culture. When preachers develop and deliver sermons that are biblically substantive and culturally relevant, we hit the bull’s eye of contextualization and avoid the mistakes of colonialism and compromise. This starts with the sermon preparation process. Devoting time to listen for the will and way of God through scripture AND to listen for the hopes and hurts of people in the preaching context is the prerequisite for contextual preaching. Then it’s time to put words together that bring these two lost lovers, God and humanity, together through the sermon. The preacher is a prophet who must faithfully proclaim a holy God to humanity (substance). But the preacher is also a priest who must fittingly proclaim the hopes and hurts of humanity to a holy God (relevance). When the contextual preacher preaches those who listen sense “this preacher knows God and this preacher gets me.”
Questions to Consider:
-Would the people who listen to your preaching consider you a colonialist, compromiser, or contextualist?
-When it comes to your sermon preparation process, are you most tempted to ignore the dynamics of the cultural context in which you preach (irrelevant colonialist) or the literary, historical, and theological contexts of the biblical text (shallow compromiser)? I’ve been guilty of both.
-What practices can you employ in your process of developing and delivering sermons that will enable you to preach in ways that are contextual, that are both biblically substantive AND culturally relevant?
Wednesday, February 21, 2018
Buy the book and read description: Preaching with Empathy: Crafting Sermons in a Callous Culture
Wednesday, December 6, 2017
Every preacher can benefit from someone who helps them discover or recover their unique, God-given voice for preaching.
We need someone to point out strengths we don’t even realize we have and explore ways to best use them. Of course, we also want someone who can guide us in pinpointing and overcoming deficiencies so we connect at a deeper level with listeners.
An effective preaching coach can help you maximize strengths and minimize weaknesses in your quest to proclaim Christ to a hope-hungry world.
Thanks to the prompting of God and friends, I've developed a four month preaching coach process designed to offer constructive feedback about your preaching and tools to maximize your gifts.
During the process, four of your sermons will be analyzed and evaluated for strengths and improvements. You will meet with your coach 2-3 times (via Skype if necessary) to work through preaching prescriptions.
Finally, you will develop an Annual Preacher Growth Plan.
For more information, send me an email at:
Tuesday, November 7, 2017
Table of Contents
Part 1: Surveying the Land
Chapter 1: A Culture of Apathy
Chapter 2: A Case for Homiletic Empathy
Part 2: Pouring the Foundation
Chapter 3: Empathic God
Chapter 4: Exemplars of Empathic Preaching
Part 3: Framing the House
Chapter 5: Practices for Cultivating Empathy in Preachers
Chapter 6: Practices for Infusing Empathy in Preaching