Taking Responsibility for Listener Attentiveness -- Part Two

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Kenneth E. Bickel, D.Min.

Grace Theological Seminary 

Abstract 

Listener attentiveness in the sermonic process is crucial for effective communication. This paper represents the second installment of an effort to promote a greater understanding of audience attentiveness, including what steps may be taken to increase or diminish its likelihood. Focus of this installment will center on environmental and relational dynamics that affect listener attentiveness. 

Introduction 

Virtually all of us who take preaching seriously agree: the purpose for our preaching is not merely to entertain, or even to deliver information, but to promote transformation within our listeners. There are, however, a series of hurdles preachers must clear as they seek to be agents of that ultimate objective. These hurdles include matters such as the listeners' ability to comprehend the ideas being presented, their inclination to believe those ideas and integrate them with previously held beliefs, and their motivation to apply the ideas to their lives, to name a few.  

However, the first hurdle that must be conquered is that of listener attentiveness. Experience has shown me that my audience will find it difficult, if not impossible, to pay attention throughout much of my sermon unless I determine to communicate well. That constitutes the motivation for this paper. 

Giving Attention to Attention Spans 

The term 'attention spans' refers to the length of time that individuals can keep their thoughts centered on the stimulus they have chosen--for example, the ideas a preacher is verbalizing. The reality we live with is that "attention is very transient and unstable, moving now to this, now to that, and now to something else (Woolfolk, 1993, p. 247)." Many of us take for granted that people's attention spans are quite short. How short we do not know; there are too many variables. Nevertheless, it seems safe to conclude that, because of the effects of television and other cultural influences, our attention spans are not nearly what they used to be (Postman, 1985, pp. 44-46). 

 Are we to respond to this reality with feelings of futility, concluding that we really cannot compete with contemporary influences?  Or, are there rhetorical conventions and communicative dynamics available to preachers that might just help their listeners pay attention better? 

I believe there are certain realities that serve to enhance or diminish listener attentiveness and I think that speakers must be willing to bear some of the responsibility for seeking to develop and nurture those realities in order to enhance the likelihood of listener attentiveness. Understand, I do believe that listeners bear responsibility for choosing to pay attention to sermons, but I also believe that environmental and relational realities can make it either easier or harder for them to do so. Wise preachers are aware of and give their attention to these realities. 

Environmental Dynamics of the Preaching Event 

Physical Characteristics that Hinder Attentiveness 

It is easier to approach this subject from the negative perspective. Thus, I will be mentioning briefly some of the more common realities that can make it hard for the listener to pay attention to the speaker. My comments on the issues surfaced in this section will be brief because realities and remedies related to these matters are largely self-evident. Despite their self-evidence, I am surprised at the failure of some preachers to take them seriously. 

Before embarking upon this discussion, permit me to establish a basic principle. Listeners give attention to something when they focus upon it primarily, allowing any other stimuli they are receiving to drift into the background or out of conscious thinking altogether (Litfin, 1992, p.45). When a stimulus associated with the preaching context becomes oppressive or acute, it can easily overpower other stimuli and capture the listener's attention away from a former primary focus. Two broad categories of oppressive or acute stimuli follow. 

Uncomfortable Atmospheres 

We have all experienced those occasions when the room has been too hot or too cold for the audience to be comfortable. That uncomfortable context represents a stimulus that draws the attention of listeners. It is not at all hard for those of us who have become conditioned to creature comforts to neglect the ideas flowing from the speaker in order to condemn the surrounding atmosphere, or simply to give attention to how miserable we feel. In situations like those, I would suggest that it is not wise for speakers to adopt the attitude: "it's good for these people to suffer a little bit for the Lord." Americans are no longer well equipped for that kind of suffering and if it keeps them from giving fuller attention to a proclamation of God's Word, then their suffering should probably not be viewed as a noble thing.  

It is better when preachers do all they can to see to it that the temperature of the preaching setting represents as little stimulus to listeners as possible. When the climatic condition of the preaching event stands distinctly outside of the boundaries of what is normally tolerable and preachers cannot control the situation, my advice is that they should do all they can to make the preaching event as brief as possible while still communicating well the more consequential points of the message. In my opinion, that communicates to people not only the essential nature of those important points, it also tells listeners that the speaker is an understanding and caring individual. 

Disruptive Atmospheres 

Churches are not always planned well for non-disruptive preaching events. Noisy distractions occasionally intrude into the preaching context. That noise, depending upon the decibel level reaching the listeners, can represent a commanding stimulus that compels listeners to pay attention to it instead of the preacher's words. If it will be a brief intrusion (for example, noisy boys riding by on their bicycles), the preacher can simply pause and wait it out with a smile, or increase volume commensurately while physically moving to a position directionally opposed to the source of the noise. To do nothing is to lose for a time the attentiveness of most of the listeners. 

These realities--the power of the uninvited noise to capture listener attention and the power of speaker delivery techniques to recapture attention--flow from some basic understandings related to the influence of contrast upon listeners. Whatever contrasts strongly in appearance, in sound, in movement, or in the realm of ideas, tends to attract attention. This is the rationale for variation in vocal style, for well-timed movements of the speaker, and even the skillful use of silence (Minnick, 1968, p. 59). It also explains why preachers cannot simply ignore disruptive intrusions into the preaching context, thinking that the audience can easily overlook the distractions. There is simply too much power vested into things that provide a sharp contrast. Listeners will naturally be drawn to the contrast. 

Sometimes the disruptive occurrence is visible and not audible. If it is clearly visible, it too constitutes a strong stimulus that demands listeners' attention. If preachers can do little to thwart the visibility of an outside happening (for example, asking ushers to adjust the blinds so that those inside can no longer look outside*), they can at least walk to the opposite side of the sanctuary from the event and raise their voices as they do. That usually serves to recapture the listeners' attentiveness. If it is appropriate to take a moment and make light of the situation, that will make it all the more likely that listener attentions will return to the preacher. For reasons to be discussed later, it is wise not to show annoyance or indignation over the disruption. Laughing about it works better. 

Disruptions within the church building can be very touchy matters. Examples of these in-house disruptions include things like: (1) the noisy activities of children's church programs, (2) crying babies within the sanctuary, (3) bored youth who wish to entertain themselves during the sermon, and (4) conversing senior citizens who are not aware that they are speaking as loud as they are during the message. Handling these things sometimes takes solomonic wisdom. But, where possible, I believe that preachers should seek to handle them. 

Non-confrontive conversations and planning can often correct the disruptions of children's church programs. Making sure the church nurseries are inviting to discriminating parents, and gradually creating a culture where it is expected that children will be taken to a nursery, often corrects the problem of crying babies being kept in the sanctuary.+ Strategic pauses while looking directly at the misbehaving youth (preferably, with a smile on the preacher's face) can often solve that problem. And increasing volume accordingly, accompanied by strategic movement by the preacher can usually overcome the problem of noisy seniors. 

While solutions to problems such as these take wisdom and creativity, I believe strongly that the effort is worth it. The communication of God's word is an important--indeed, a solemn--event. Disruptive stimuli should be minimized as much as possible, not so the preacher will not be offended but so the listeners will be able to attend as much as possible. That is why they are there. That act of worship is significant. It should not be unnecessarily neutralized. 

There are, of course, a multitude of other potential disruptions and distractions that could be highlighted: a malfunctioning electronic system, a parishioner who faints, or a light bulb that explodes. Preachers learn how to handle such situations with grace by experience. My greatest exhortation is to take responsibility for handling them, whenever feasible, so that they disrupt the communication of God's Word as little as possible. 

Relational Dynamics that Affect Attentiveness 

The relational dynamics which I now want to explore include such things as:  (1) the attitudinal environment established for the preaching event, and (2) the degree of immediacy existing between preacher and audience. These dynamics are not as easily seen or sensed as a faulty lapel mike or several babies crying, but they are substantive issues that do bear an influence on the quality of communication that takes place during the sermon. They deserve our acknowledgement and attention. 

The Attitudinal Environment 

The Attitude of the Preacher toward the Listeners 

For a variety of reasons, preachers can bring negative attitudes into the pulpit, and these attitudes can be sensed (and heard) by the listeners. At times, the preacher's negative attitudes are directed toward the listeners. That is, some pastors have faced enough negative experiences that they consciously or unconsciously begin to view their flocks cynically. They begin to assume that many in the flock have very little heart for God, very little motivation for godly living, and very little desire for ministry.  

As pastors slip into that kind of mindset, complaining about the lukewarm commitment of "most Christians these days" can become frequent. As pastors slide into that habit of thinking, sermon application can take the form of scolding (a technique not well received by most Americans). As pastors drift into that kind of perspective, the application of even theocentric passages can end up taking the form of 'you-ought-to' exhortations (which represents a mishandling of Scripture). 

These kinds of attitudes foster an aversive climate for the preaching event. Even if the preacher is not demeaning the flock, but frequently speaks disparagingly about "the others out there in the world," a negative cloud begins to settle over the sanctuary. The creation of a negative or aversive climate cannot happen in any great extent before listeners begin to come to the preaching event with their personal defense mechanisms already in place. They come with a low expectancy of being uplifted and inspired. They come believing they must protect themselves from this angry and aggressive preacher. In an atmosphere like that, listeners do not pay attention to the preacher's message as carefully (Carrell, 2000, pp. 174-5). 

Changing the focus a bit, there are those preachers who have preached to disinterested, passive people so long that they have come to expect little from their listeners. Perhaps the listeners are disinterested because the preaching is quite bad, but they come to the preaching event anyway because a good habit (that is, attendance) has lodged in their hearts. Perhaps they are disinterested for reasons that should not be credited to the preacher, but to themselves. The preaching might be quite good but the listeners have formed patterns characterized by mental stupor and apathy, and the pastor is willing to tolerate that. That kind of climate will not inspire attentiveness (Berko, Wolvin, and Curtis, 1980, 53). Indeed, that kind of climate will actually encourage a low level of mental involvement in response to the message. 

Unusually passive listeners need preachers who are willing to stretch out of their comfort zones in order to command listener attentiveness and inspire response. Renewed commitments to vitally relevant sermons; the use of different sermon formats; and object lessons, video clips, and drama constitute a few of the ways to begin a needed turnaround. 

The Attitude of the Listeners toward the Preacher. 

Rhetoricians and homileticians speak of the importance of the speaker's 'ethos .'  By that they are referring to how listeners perceive preachers--do they have good character and are they competent as students of the Bible and as communicators of its truth?  "Studies in a variety of disciplines indicate that learners perceive subject mastery, . . . preparation and clarity, appropriateness of vocabulary, . . . and trustworthiness as important determinants of the 'ideal' teacher (McLaughlin and Erickson, 1981, p. 393)." If that is true in the college classroom, surely it is just as true in the church sanctuary. If listeners do not believe preachers are credible and trustworthy, they will not take seriously the messages that come from their lips. Sermon listeners do not tend to pay close attention to the ideas that come from preachers they do not respect. 

In an age where religious zealots are not given much respect, preachers must be wise as they relate God's Word to life. I want to be very clear about this. I fully believe that preachers can and should preach the truth with confidence and passion. I believe that many people respond to passion with affirmation and assurance. But, they do not respond well to religious zealots. When referring to religious zealots I am speaking about individuals who antagonistically demean and deride all others (including Christians) who do not stand with them in the small circle of their personal set of beliefs. Religious zealots might well receive respect from those who are emotionally natured in similar ways, but most others will find it difficult to hang on their every word. One secular writer says it well, both for non-Christians and (in my experience) for Christians: 

"When audiences hear a zealot, they are wary, even when they more or less agree with the message. . . . [A]void extremism. . . . Heavy handed, caustic, or insulting remarks about others . . . are likely to backfire on the speaker using them (Thomas, 1985, p.23). 

By contrast, those who preach with conviction and confidence, while verbally displaying attitudes of humility and grace, influence their listeners emotionally in a positive way.  

The Atmosphere Established Through Immediacy 

Immediacy has been defined as "the teacher's use of communication behaviors that enhance physical and psychological closeness among teacher and students (Gorham and Christophel, 1989, pp. 46-62)." 

[T]he growing body of immediacy research goes well beyond saying that students like teachers who are immediate. Indeed, we have definitive evidence demonstrating that students learn more from teachers who are highly immediate. Immediacy is linked to student motivation. Motivated students pay attention better in class (Carrell, 2000, p. 171). 

All that can be said about immediacy and its benefits in the classroom applies every bit as much to the preaching event in the sanctuary as well.

Personal Immediacy 

The following comments about personal immediacy will serve to expand the brief comments made above about the preacher's attitude toward listeners and the listeners' attitudes toward preachers. Personal immediacy refers to the way listeners perceive the closeness or distance that exists between them and the preacher.  

Personally immediate preachers use words, tones, gestures, actions and reactions to communicate to their listeners that they like them--that they respect and believe the best about them. Bruce Wilkinson provides a personal example from his own life of the importance of how preachers view their listeners, and the expectations they have of their listeners. As a new Bible College professor, he had been assigned three sections of the same "Bible Study Methods" class. A fellow-professor led him to believe that two of the sections (sections one and three) would be composed of average college freshmen, but one section (section two) would be composed only of honors students. His classroom experience over the first half of the semester seemed to demonstrate what he believed to be true. The section two students seemed so much more interested and energized by his teaching; indeed, he was much more energized by them as he taught them. Then, at mid-semester, he found out it was not true. There was not an honors section; all three sections were composed of basically similar students. Wilkinson strongly believed that the different phenomenon he experienced with section two was based on his attitude toward the class (Wilkinson, 1992, pp. 73-76). Secular literature supports his anecdotal experience (Tauber, 1998).

Of course, the preacher's attitude toward listeners can also be demonstrated directly. Expressions of appreciation and timely words of praise do not fall on deaf ears. As long as they are backed up with a whole manner of relating that proclaims the preacher's regard for the listeners, personal immediacy is strengthened (Carrell, 2000, 169).

Personally immediate preachers are not threatened by their listeners, in at least two ways.

The first way has to do with self-disclosure. Student feedback has shown that teachers who are willing to self-disclose (that is, use personal examples and talk about their own experiences outside of class) contribute meaningfully to the cognitive and affective learning of students (Gorham, 1988, p. 48). While self-disclosure must be used wisely, I am convinced that it can also be a powerful tool for preachers as they seek to establish rapport with their listeners. I remember vividly a time when, in the midst of a message, I described a blunder that I had made. One young wife shared with me after the sermon how much it meant to her to be reminded that I was not perfect. I pondered that statement, asking myself:  "how likely is it that my people will listen closely and take my explanations of biblical truth seriously if they do not really believe that those truths apply to average people--if they believed that only 'super-Christians' could ever really implement those truths into life?"  From that day on, I sought from time to time to show my flock that I struggled with being a committed Christian just as they did. Later, I came to learn that such self-disclosure not only affects their receptiveness to my teaching, it affects their ability to pay attention to my teaching as well (Alford, 1987, p. 79).*

The second way personally immediate preachers show that they are not threatened by their listeners is by dropping know-it-all and self-defensive attitudes as they receive questions and challenges from their listeners. In a study that sought feedback from sermon listeners, Dr. Lori Carrell gained valuable insight for preachers and presented that insight in her book, The Great American Sermon Survey. In the book, she recorded how some of the parishioners told of pastors who would verbally invite comments from their flock but then respond with defensive attitudes and words when those comments came. Some parishioners reported how their pastors came across as so self-assured that they were not receptive to others' points of view (Carrell, 2000, p. 170). These attitudes and behaviors create personal distance between preachers and listeners. That personal distance serves as an barrier to listener attentiveness.

While addressing the issue of preachers' not being threatened by their listeners, it would be good to affirm that preachers should not be unnecessarily threatening to their listeners. If a preacher makes a habit of introducing ideas that contrast starkly with commonly held beliefs among Christian listeners, then the listeners will become wary. That wariness will create distance. For example, imagine that in the introduction to a sermon I told my audience to throw out all the things they had learned previously about heaven. Then I proceeded to undermine specifically the four or five main truths that have been taught by Christian preachers for centuries about heaven. My listeners might pay attention somewhat nervously for a time but if they saw that I was going to persist in the debunking some of their long-held beliefs, they would begin to dismiss me, to pull back emotionally, and to pay attention less intently to my words (Coleman, Miller, and Beagle, 1975, p. 17). There might well be times when preachers should challenge commonly held traditions, but the preacher who wishes to establish and maintain immediacy with listeners cannot choose to do that too often.

Finally, personally immediate preachers use humor as they communicate. Humor is helpful because it has a direct impact upon listener attention. It also has an indirect impact upon listener attention, because the wise use of humor builds preacher-listener immediacy (Gorham, 1988, p. 17). People like to laugh and the preachers who use humor and enjoy laughing with listeners show themselves to be one with them in that enjoyment. That strengthens the bond between preacher and listener, and that has an overall positive effect on listener attentiveness.

Physical Immediacy

Immediacy has another dimension that deserves consideration. That dimension encompasses a variety of characteristics that promote speaker-listener immediacy which are more physical in nature.

The proximity of the preacher to the listeners is a good place to start. More specifically, moving out from behind the pulpit to get closer to listeners is a good way for preachers to establish greater immediacy with them. Speechwriter Peggy Noonan quotes Senator Slade Gorton:

There's something I learned unconsciously, and then I was told. If you can possibly do so, speak without having something between you and the audience. Don't have a podium, don't be at a table. . . . The more exposed you are to an audience the more connected you will be, the more attention they'll pay. . . . When you speak without a barrier you can say exactly the same thing you'd say behind a podium, and you get twice the impact (Noonan, 1998, pp. 183-4). 

Communication experts seem agreed on this. "The closer the listener is to the speaker, the more disposed he is to attend to what that individual is saying (Nadeau, 1972, p. 73)."*  A doctor of ministry student (a pastor of a larger-than-average church), who was enrolled in the seminary where I teach, completed an interesting Professional Project a few years back. He wanted to study the affect of several elements of sermon delivery on listener attentiveness. The sanctuary where he preached happened to have a door situated about twelve feet behind and to the side of the pulpit. That door had a section of one-way glass mounted in it. The student hired a professor of communication from a local college to view the audience from behind that glass as he varied certain elements of his delivery style while he preached Sunday morning sermons. The student preached ten sermons in this manner.  

He began each sermon away from the pulpit, using a story or object lesson for his introductory comments. Without surprise, the professor noted that the pastor enjoyed almost 100% listener attentiveness throughout most of the introduction of the sermon. Then, as the pastor made transition into the first point of the body of his sermon, he moved behind the pulpit to speak. Throughout the presentation of that first point of his sermon, he remained behind the pulpit and used no illustrations, applications, or object lessons (although he did employ hand and facial gestures as well as vocal variety). By the time the pastor made transition to the second part of his sermon, the professor judged that listener attentiveness had dropped considerably--in one sermon, all the way down to around 30% of the people paying attention. 

To be fair, attentiveness might not have dropped all the way down to 30% if the pastor had used illustrations, applications, or object lessons while standing behind the pulpit. However, after he completed this experiment ten times, he was personally convinced that remaining behind a pulpit--no matter what the nature of the content is--represents a significant impediment to helping listeners attend to a sermon. Not surprising to him, he found that, as he moved away from behind the pulpit after completing that first point, listener attentiveness was recaptured considerably. Further, he found that if he moved down from the top of the platform and stood in front of the right side of the sanctuary, that side would attend much better than the left side. Then, if he moved to stand in front of the left side, attentiveness from those on that side would increase substantially while attentiveness from the right side would begin to decrease (Douglass, 178-179). 

His Professional Project provided real-life confirmation of what communication experts affirm with a high degree of unity. The closer a preacher is to the audience, the greater is the expectation that more of the listeners will be paying attention to the message. 

One vital aspect of the positive affect achieved by physical closeness rests with the issue of eye contact. "Eye contact gets the audience's attention and develops a rapport with them (Dzurinko, 1999, pp. 34-36)." This is another issue about which most communication experts agree. One from that group who writes for individuals of the marketing industry says: 

Engage your audience with genuine eye contact. Some presenters believe that it's enough to shift their eyes back and forth across the audience like they're running a radar screen. But that's bogus eye contact. You're there to talk to them, not at them. Genuine eye contact is more personal and must be maintained long enough to finish your thought (Mollenhauer, 1998, p.45). 

The simple act of looking people in the eye helps substantially to establish immediacy between preachers and listeners, and that serves to create a context where listeners tend to pay attention better. The actual behavior includes pausing briefly to look directly at individuals to speak to them, but not pausing long enough to make them feel singled out and uncomfortable (Nash, 1995, p. 210). 

Both of the preceding topics--moving out from behind the pulpit to get closer to the people and striving for meaningful eye contact with them--presume that preachers will be able to move away from their notes. That should be the goal of all preachers. Personally, I believe that preachers should manuscript their sermons (at least, for the first few years), and I believe that preachers can (not must, but can) use their manuscripts, or abbreviated sets of notes, while preaching. But, the ideal situation prevails when that manuscript or those notes do not harness the preacher to the background of the pulpit. Movement closer to the audience, and being free to focus the eyes at listeners instead of notes exerts a positive influence on their attentiveness. 

Perhaps you are confused, asking how a preacher might use notes beneficially but also be somewhat free from too much attachment to them during the preaching event. The answer lies with preparation and practice. Communication experts have found that "the quality of speech performance correlated positively with . . . total preparation time, . . . number of rehearsals for an audience, time rehearsing silently, time rehearsing out loud, . . . and preparation of speaking notes (Mentzel and Carrell, 1994, p. 17). If you are not rehearsing your sermons, both silently and out loud, I would heartily suggest that practice. Research has demonstrated its benefit. Verbalization helps preachers clarify thoughts, highlights the portions of sermons that need more work, and plants the ideas in the preacher's mind so that movement away from the pulpit and eye contact with the audience are definite possibilities. 

Concluding Remarks to Part Two 

Take responsibility for your listeners' attentiveness. When possible, care for the environmental dynamics that could affect listener attentiveness adversely. Give serious consideration of the relational dynamics that might well exist between you and your listeners. Ask people you respect for honest feedback about any negative attitudes toward your listeners that you might be communicating. Seek anonymous feedback that might disclose your listeners' attitude toward you. Consider carefully the issues of personal and physical immediacy and seek God's direction about any changes that you would be wise to inaugurate.  

If you will take these things seriously, the research shows that your listeners will pay attention better, and you will communicate more of God's precious truth because you will be taking steps to conquer that first hurdle.

Works Cited 

Alford, Nancy I. Who, Me, Give a Speech?: Handbook for Christian Women. Grand Rapids: Baker Book House, 1987. 

Berko, Roy M., Wolvin, Andrew D., and Curtis, Ray. This Business of Communication. Dubuque, IW:  Wm. C. Brown Publishers, 1980. 

Carrell, Lori. The Great American Sermon Survey. Wheaton, IL: Mainstay Church Resources, 2000. 

Coleman, Ronald G., Miller, Bert A., Beagle, Robert M.  Speech Communication: Its Nature, Substance and Application. Encino, CA: Dickenson Publishing Company, Inc., 1975. 

Douglass, Randall R. "A Study of the Effect of the Introduction of Visual Communication Devices in a Sermon." D.Min. diss., Grace Theological Seminary, 1997. 

Dzurinko, Mary K. "Giving Presentations with Pizzaz." Information Outlook. (April 1999): 34-36. 

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