Kenneth E. Bickel, D.Min.

Grace Theological Seminary

Abstract 

This paper proposes to define a sermonic experience as something richer and more textured than a sermon that is merely orally delivered. It will offer a rationale built upon biblical examples. It will also stand upon contemporary research that supports a contention that a more experiential presentation of a message provides a greater impact and stands a greater chance of motivating participants toward transformation. Several examples of a sermonic experience are included 

Introduction 

In October, 2002 Leonard Sweet addressed the annual meeting of the Evangelical Homiletics Society.� In his presentations he called preachers who want to impact 21^st century listeners meaningfully to adopt a preaching approach that he characterized as EPIC.� EPIC is an acronym that stands for Experiential, Participatory, Image-rich, and Connective[1] 

While personally I perceived immediate value to following Sweet�s exhortation and general model, I found myself wondering if multi-generational audiences were ready for that kind of preaching.� My fear was that EPIC sermons might well appeal to younger or non-traditional audiences, but might just as well offend older or more traditionally inclined listeners. 

Over the past two years, I have seen examples of sermons that include at least several aspects of the EPIC model.� I have come to believe that multi-generational audiences can be conditioned to accept sermons that include more dynamics than the preacher simply talking and gesturing while the listeners merely listen and observe. Personally, I like to refer to the result of a communication process that includes at least several aspects of the EPIC paradigm as �an experience.� 

Definition and Example 

When I talk about using the sermonic opportunity to create an experience for those in attendance I am using the word �experience� with a rather specific meaning.� Throughout this paper I will use the word �experience� to refer, first, to that which represents intensive stimuli, so that what the listeners are encountering during the sermonic opportunity could be described as compelling, captivating, or gripping. Second, as I use the word �experience� I will refer to that which evokes not only cognitive reactions within listeners but also emotional reactions, with the understanding that the more emotional is the reaction, the more rich will be the experience for the listeners. Third, as I use the word �experience� I will refer to that which is often multi-sensory, so that listeners will not only hear words and vocal variety, as well as see the normal movements of a preacher, but they might also smell, feel, and taste during the sermon presentation (even if only in their imaginations.)� Finally, an experience will often involve listener participation (of one kind or another) but that is not necessarily always the case.

An example is in order. One Sunday my pastor wanted to communicate the truth that all of our personal wealth actually belongs to God, and that He graciously allows us to have and use that wealth, but definitely wants us to use it to honor Him and serve others.� He could have simply presented biblical texts to support that proposition, then called his listeners to embrace it and obey it. He could have added an illustration, for example, of an individual (whether historically distant or near) who exemplified that value in life, then called his listeners to follow that example.� Instead, in addition to presenting biblical texts to support his proposition, he called everyone present in the auditorium (approximately 150 people) who had their vehicle keys on their persons, to take them out and hold them in their hands.� Then he came around the auditorium and collected everyone�s keys.� He took the mass of keys to the front platform and called the people to focus on one spot of that platform that he especially dedicated as a site which would symbolize God�s ownership (i.e., anything found within that general vicinity undeniably belonged to God).� Then he dropped everyone�s keys in the middle of that spot.� The listeners found themselves looking at a mass of keys, one set of which was their set of keys, which represented their vehicles and, more importantly, represented that God was the owner of those vehicles.� 

The atmosphere of the auditorium was electric. As the pastor collected the keys, there prevailed a spirit of anticipation and amusement. A majority of the people present personally participated in the demonstration/illustration. The action was very symbolic, but was easily grasped with little explanation. They felt initial confusion before they knew what the preacher was going to do with their keys. They felt a degree of dissonance once all the keys were dumped on the front platform in a jumbled mass, as they wondered how they were going to find their keys again. That dissonance was replaced with assurance once the pastor reassured them that God was going to graciously allow them to continue to use their vehicles and that they would have a good time of fun and fellowship with others after the service, as they sorted through the mass of keys to find their own. The whole enterprise was compelling.� It was virtually impossible for individuals present to ignore what was going on or to daydream throughout. It was a memorable occasion, still talked about with vivid recall several years later. 

That is the kind of thing I am talking about when I refer to an experience. The event compels attention, it captivates interest, it invites involvement, it evokes emotions, it impacts with intensity and fullness. 

Questions About Appropriateness 

If more preachers would begin to introduce the kind of experiences I have described into that aspect of the worship service known as the sermon, certain questions are sure to arise�legitimate questions that deserve reasonable answers. Is this a call for preachers to become performers? Does entertainment now become one of the responsibilities of preachers who are seeking to have an impact upon their audiences? Will they need to devote precious hours to conceiving and preparing for such experiences? Will the quest for experience minimize the importance of propositional truth? Will homiletics classes now need to include instruction on how to create experiences, in addition to instructions in expository outlines and vocal techniques? 

Barry Leisch, in his very helpful book, The New Worship, devotes an extended and enlightening discussion on the issue of performance by those involved in leading worship. His words apply well to preachers. While many would automatically consider it wrong to connect the ideas of performance and worship-leading, Leish makes a good case for viewing performance as nothing more than Christians using their gifts, training and practiced efforts to honor God by doing what they do with excellence. If Christians equate performance with merely providing an enjoyable time, then it could be rightly criticized. However, if performance can be viewed as Christians carrying out their responsibilities superbly, then it can be honored, especially when the intention is to serve God and others well.[2] 

In a similar vein, Rob Bell�highly gifted senior pastor of Mars Hill Bible Church in Grand Rapids, Michigan�recently responded very insightfully to a question closely related to these thoughts. He said, in essence, that if his efforts at creating a captivating sermonic experience are only intended to amuse the audience, then those efforts are not noble. If, on the other hand, his efforts result in captivating the listeners and prompting them to think more deeply, then those efforts are noble and honoring to God.[3] Many preachers would agree with that sentiment as they think of skillful oral presentation, of concrete language and great illustrations, and of powerful verbal efforts in persuasion. Why then would that sentiment not extend to sermonic presentations that reach beyond the mental and the verbal dimensions? 

As a sidebar, the notion of teaching as performing and the teacher as an actor has been gaining attention in education studies. �This body of literature states that there is a certain amount of artistry, personality, and possibly even theatrics involved in effective teaching. It points up similarities between teaching and performing�.�[4] Those who make these assertions are not dedicated to simply keeping students amused. They are dedicated to helping them learn. I believe there are substantive comparisons between classroom teaching and preaching, and that these studies should be considered when making decisions about appropriate styles of preaching for the modern audience. 

Preachers who feel like they are already stretched to the maximum by the innumerable calls for their time and attention, might well be asking, �So, is this now one more responsibility being laid on my back as I devote time to exegesis, synthesis, gathering supporting material, packaging and practicing the sermon?� The short answer, in my opinion, is yes. The longer answer would include encouraging preachers to be brutally honest in assessing how much impact their present sermons are having upon their listeners (understanding that true impact leads to transformation). The answer is often discouraging for those whose presentation style normally utilizes words, vocal variety, gestures, and not much more. For those who might be facing that reality, the time has come for them to develop new avenues of communication. 

Regarding the question, �will the quest for experience minimize the importance of propositional truth,� consider the words of postmodern pastor Ron Martoia: 

Explore Israel�s experience when they came out of Egypt�. Instead of Israel having propositional truth about God and then hopefully an experience, it had exactly the opposite. The Israelites had full aesthetic and ambiance art as they were encountering God on the mountain. It was something so powerful�. After their divine�experiences, whether you look at the Red Sea event or the Mount Sinai encounter, then and only then do you see explanation and propositions forthcoming.[5] 

Martoia�s point is well-spoken. The Bible gives numerous examples of God�s willingness to provide awesome experiences for His people before He announces to them or reminds them of His awesome nature and abilities. 

What about the question, �Will homiletics classes now need to include instruction on how to create experiences, in addition to instructions in expository outlines and vocal techniques?� Again, the short answer is yes. Personally, I have found that postmodern students enjoy the effort of group discussion on how to best present biblical truth in a way that seeks to create an experience. In my Advanced Preaching class the practice is this: one week, a student brings in his/her exegesis and synthesis, then presents it to the class.� After approximately 15 minutes of discussion on the meaning of� the passage, then the class collaborates on how that meaning might best be presented in a compelling way�in a way that includes EPIC dynamics and moves toward creating an experience.� Then, that student communicates the biblical truth the next week according to the conclusions and suggestions that arose in the class discussion. 

Is there any Promise that an Experience Will Increase Impact? 

Is this just a fad? Will creating an experience during the sermonic opportunity actually accomplish greater effect upon the listeners, or is this just one homiletician�s attempt to advance a novel idea? There should be some sound rationale undergirding the call that is forwarded in this paper. 

I will set forth three strands of evidence that, I believe, provide sufficient cause to encourage efforts in these matters.� The strands are: 1. biblical examples; 2. the findings of contemporary research; and, 3. my personal experiences with created sermonic experiences. 

Biblical Examples 

In 1 Kings 18, when Elijah wanted to prove to Ahab and the people of Israel that Yahweh was the true God and that they should turn their hearts back to God, he did not choose simply to proclaim that truth verbally. He created an experience that the people would never forget. As God�s chosen prophet, he could have merely stood on a high hill and proclaimed with all of his oratorical might the truth they needed to embrace. Instead, he called for a very visible contest�a contest with literally hundreds of prophets of opposing gods involved. The various activities involved with this contest were quite participatory (including the pouring of much water over the altar of the Yahweh). The people were exposed to very intensive stimuli (including the prophets of Baal shouting and slashing themselves). Emotions were stirred radically as the fire came down from heaven to consume the altar of Yahweh. In short, Elijah and the Lord created a multi-sensory experience the people would never forget so that hearts would be powerfully compelled. 

In John 6:25-59, Jesus presents a profound and provocative sermon, where He presents Himself as the Bread of Life. His presentation included the kind of shocking statements that would have intensely stimulated the listeners. It would have been prevailingly misunderstood if it had been presented apart from what took place the previous day�the feeding of the 5,000. That definitely represented an experience. It was multi-sensory, highly participatory, and should have evoked intense emotions as people watched Jesus accomplish the impossible. The symbolic nature of the event came through in the next day�s sermon, with Jesus even making verbal links from the previous day�s experience to the focus of his Bread of Life sermon . 

Other examples abound in Scripture, examples of times when people representing the Lord could have simply spoken truth with rhetorical sophistication and passionate boldness. Instead, the communication of that truth included multi-sensory impact, intensive stimulation, and emotion provoking events. In short, the Lord chose to lead His servants to communicate through an experience, not simply by means of a passionate homily. These examples are not presented as evidence that the Lord desires that we seek to create an experience every time we communicate truth to individuals, but they do provide evidence that creating an experience is an acceptable and often striking way of presenting God�s message. Said another way, God�s examples do not necessarily constitute instructions but they do represent the methods of an all-wise God as He communicates to humans. These methods stand as models of what we can do as we seek to communicate.  

Extra-Biblical Discoveries 

In a dated, but still respected work, Harry Hollingworth asserted that �a communicator has five fundamental tasks to accomplish in winning an audience: maintaining attention, holding interest, creating an impression, instilling conviction, and providing direction.�[6] Creating an experience is intended to address the first three of those five fundamental tasks. 

One common thread that runs through those first three tasks is found in the dynamic called stimulation. Stimulation represents any change in listeners� perception or experience of their environment that provokes a reaction.[7] That includes sermon content (whether verbal or non-verbal) which enlightens, challenges, excites, or provokes listeners. 

There is a considerable amount of research suggesting that, not only do humans seek stimulation, they actually need it.[8] Thus, when the content of a sermon is designed to contain stimulating material, it possesses the ability to attract and hold the attention of listeners, to develop and retain interest, and to create an impression that is more than fleeting. In an age of television, movies, and computers where graphics are impressive, where action is larger than life, and compelling images change rapidly, a mere verbal presentation of ideas (and even illustrations) often pales by comparison. 

Television has definitely had its impact upon American culture. For the most part, television is dedicated to entertainment, usually the kind of entertainment that offers attention-holding devices (sophisticated suspense, earthy humor, well crafted pathos, eye-catching action and so forth). This entertainment is offered not just with words, but with such things as rapidly changing images, mood-affecting music, and professional acting. It is hard for orators to compete with that. Further, the effect of television is not only found in its external offerings, but in the internal influence those external offerings can exert upon habitual viewers. 

Heavy exposure to television tends to render individuals passive and superficial.[9]� Herbert Schiller agrees, pointing to the "diminution of mental activity" associated with viewing, as well as "the pacifying effect on critical consciousness."[10] In short, television-trained people are not well-equipped to handle complex thoughts delivered mono-directionally with little more than words, tones, and gestures.[11] Creatively conjured experiences that communicate, or at least solidly support, a biblical truth hold the potential to compete better for the modern American mind than mere words and gestures. These experiences compete better when they stimulate imaginations, senses, and hearts. 

Individuals who are more personally oriented to reading, contemplating, and a dialogue of concepts might well be stimulated by a verbal presentation of interesting ideas, but preachers would be foolish to assume that the major part (or even a significant part) of the average American congregation is natured that way. Modern media has conditioned contemporary people so that in order to stimulate the average listener, the content of that which is being presented ought to be impressive, large, and compelling (words taken from the third paragraph above). 

To ignore that contention is to court the very real possibility of being uninteresting.� Research has shown that one of the causes for why people daydream instead of pay attention is because they are not interested in what is going on around them.[12] Material that is not stimulating soon leads to that disinterest. 

People do not want to become bored but they become bored.� Self-discipline and will power can only take concentration so far.� A continually repetitive and uninteresting stimulus can wear down the best intentions of most people.� Once boredom sets in, fatigue and distraction are not far behind.[13] 

The point of all these assertions is to answer the question posited at the outset of this segment: �Will creating an experience during the sermonic opportunity actually accomplish greater effect upon the listeners, or is this just one homiletician�s attempt to advance a novel idea?� I believe that the more listeners can be stimulated intensively in a multi-sensory fashion, with their emotions excited and their minds stirred, the more they will be affected. 

Recent research in the discipline of educational psychology emphasizes the importance of providing an �enriched environment� for students so that material being delivered to students can move from sensory memory to working memory, and then to long-term memory. An �enriched environment� is described as one which �is stimulating and challenging and in which student�s minds are actively involved.�[14] To have material move into an individual�s working memory is to achieve a significant impact upon that individual. It seems fair to assume that the same dynamics are applicable to the preacher-listener context. 

Further, a very definite attribute of an experience rests with the visual images they provide. Again, research solidly supports the belief that individuals� brains have a virtually limitless capacity for recognition memory of pictures.[15] Add to the visual nature of an experience, the physical activity that by definition is part and parcel of an experience, and consider this assertion: �Simulation and Role Play are powerful forms of kinesthetic activity that have the potential to make Social Studies/History more relevant and more memorable.�[16] Again, it seems fair to contend that the same dynamics are applicable to the preacher-listener context. 

By referring to a small fraction of the available educational psychology and communication studies, the preceding material is intended to confirm that, when a preacher provides an experience as a supplement to the oral presentation of a sermon, this greatly enhances attentiveness and content retention. That, in turn, carries the tendency to create an impression within listeners. The enhance attentiveness and content retention, and the created impression should lead to greater impact upon individuals. At least, that was my experience when exposed to these sermonic experiences. 

My Personal Experiences 

Though it took place over 2 years ago, I remember the day my pastor preached from a deer stand, 12 feet above the sanctuary floor.� Our sanctuary had two supporting pillars toward the front of the auditorium that were just the right size to hold a deer stand.� I can still picture him sitting up there to preach, and what�s more important, I can still remember the point he was seeking to make. 

Almost a year and a half ago, one of my Advanced Preaching students presented a sermon on the Book of Malachi that included a court room scene involving four participants (including himself as the prosecuting attorney).� One of the participants was a defendant (who represented the nation of Israel.)� As the trial progressed, the defendant put on increasingly darker sunglasses, symbolizing the progressive nature of the nation�s blindness to their sin. To this day I can picture the drama and can describe the truth it was seeking to convey. 

Last spring, the Provost of a very large seminary in California spoke in our chapel. While he is a highly gifted and greatly respected individual, he does not excel as a great orator. He spoke on Jesus� challenge to �judge not lest ye be judged.�� A significant part of his sermon incorporated a story about missionaries (a husband and wife team) who were seeking to win tribal peoples in the Philippines. Their evangelistic efforts were not meeting with much success, and they were discouraged. Our speaker spoke of the time he spent with them and how this husband and wife tended quite often to voice judgments of the people they were seeking to serve. These judgments focused mainly on cultural issues versus biblical issues (for example, how children should be raised, and how adults should dress.) As our speaker highlighted the issues that gave rise to the judgments, he wrote down words that represented opposite sides of each of the issues�a word representing one side of the issue written on one sheet of paper and a word representing the opposite side of the issue written on another sheet of paper.� Then he gave the two sheets of paper to two individuals who happened to be sitting directly across an aisle from each other. He did this five times, then asked the ten people to stand and face each other, yielding five couples who held sheets of paper with a word written on his/her sheet that was opposite of the individual facing them.� He then instructed them on his signal to begin to shout the words on their sheets of paper across the aisle to the person representing the opposite position.� Further, on his signal, he instructed an eleventh individual who was positioned on one side of the auditorium (about 5 feet behind the couples) to begin reciting John 3:16 to another individual positioned some 5 feet behind the couples on the other side of the auditorium.� The result was 10 people shouting at one another while one individual tried to speak of God�s love to another individual who could not begin to hear the recitation. It was a powerful demonstration of how our tendencies to judge unbelievers (often about things that are cultural, not biblical) can effectively obscure and overwhelm our efforts to share the gospel with them.� The experience he presented in that sermon will reside in my memory for a long time. 

Consider one last example from my pastor. One Sunday he wanted to proclaim the rightness of Christians being willing to sacrifice some of their resources in order to help others in need. In preparation for the sermon, he phoned a local social agency to see if there were any particular items they needed more than others.� Their reply was that they had a definite need for shoes. That Sunday the pastor preached from the Scriptures, then invited all who wanted to obey immediately to leave their shoes on the front altar so they could be donated to the social agency. Some 200 men, women, and children went home that day in stocking or bare feet. It was an experience they will not soon forget. I am guessing that they will not soon forget the point of the experience as well. 

Conclusion 

Is this just a fad? Will creating an experience during the sermonic opportunity actually accomplish greater effect upon the listeners, or is this just a novel idea? Current research suggests that it is not merely a fad, that there is substance to the concept. This homiletician�s encounters with the exemplified concept agree with the research. 

My encouragement, to myself and to others, is to begin incorporating experiences into the sermonic occasion. Admittedly, this will require more preparation time. I believe the results will be worth it. 

One suggestion for preachers: consider assembling a team of individuals who are of different ages and gift-mixes to help with the process of creating an experience. The preacher can accomplish the exegesis and synthesis of the passage, as well as the pin-pointing of the dominant truth of the passage (usually committees do not accomplish that task well.) However, representatives of the body can, I believe, provide tremendous help with the creative possibilities for presenting the dominant truth of the passage in the form of an experience. Further, if the experience will involve considerable work in preparing for and carrying it out, then related responsibilities can be delegated to those who might well be excited by a ministry that allows them to be part of communicating God�s truth through a sermon. 

Americans and Canadians have become used to the stimulation offered by modern-day media. If we as preachers care about meeting people where they are at, we should give serious consideration to incorporating experiences within the sermonic opportunities that are given to us by God�s grace.

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