Zachary Eswine

 Introduction 

The concept of �noise� holds a longstanding place in communication theory. �Noise� refers to those conditions which foster misunderstanding of the speaker�s message.[1] Communication theorist, James McCroskey using the terms of �source,� �channel,� and �receiver� to refer to the speaker, the message, and the hearers, notes:

Two types of noise occur in the source. The first is �foggy thinking� . . . and the second type . . .can occur when the source has a misconception of the nature of the receivers . . .Noise in the channel . . .for example, loud sounds, may so distract the receiver that he or she does not get the message as transmitted. Similar effects can occur when sights or other sensory experiences . . .are affected by something in the channel not directly relevant to the source�s message . . . the noise within the receiver�the psychology of the receiver�will determine to a great extent what the receiver will perceive.[2]

Homiletics, while it does not often use the term �noise,� regularly concerns itself with the concept. Preachers are mindful to consider how they might overcome barriers to receiving the gospel which exist in pulpits, peoples, generational expectations, and cultural climates. For example, one can reasonably assert that the concept of �noise� undergirds the concern of John Stott�s widely used book, Between Two Worlds. Stott identifies what he calls a �communication gulf� that exists between the world of the bible and the world of the contemporary listener which requires the preacher to build bridges for understanding.[3] Without this bridge-building, listeners are left with miscomprehension or dullness to Biblical meaning, i.e., �noise.� Similarly, Bryan Chapell has identified a hindrance to understanding the bible which resides in the hearer called �the labyrinth.� Chapell�s �labyrinth� is a damaging perception on the part of the preacher�s listeners which assumes that, �the Bible is an opaque book with its truths hidden in an endless maze of hard words, unfamiliar history, unpronounceable names, and impenetrable mysteries.�[4]

In addition, �noise� as a concept can reside in the preacher. For example, Haddon Robinson has noted that preachers must labor �to know the explanation . . . so clearly that no vagueness exists in �the preacher�s mind. �A mist in the pulpit,� he says, �becomes a fog in the pew.�[5] �Mist� and �fog� I suggest are terms which expose the concept of �noise.� Furthermore, this concept can reside in the cultural landscape of pulpit and pew. As David Henderson and others have more recently noted, �Whole segments of our [American] culture are missed by our efforts to speak.�[6] This �missing� of our hearers is due to the shifting communicative impact of a generation which is postmodern and technologically visual in its orientation in contrast to a print-oriented and modern one. �It is not that they don�t hear the gospel,� Henderson adds, �the problem is that they . . . don�t hear it meaningfully.�[7] As Graham Johnston spryly declares to preachers in this emerging communication climate, �Toto, we aren�t in Kansas anymore.�[8] I suggest that �Postmodern� and �visual� are terms which expose the concept of �noise.�

Homiletics has this fact in common with communication theory�it agrees that issues such as language, expression, attitudes, media, and customs are important for strengthening communication between peoples. The concern in homiletics to address these issues has led to important discussions regarding �contextualization,� �inductive method,� �narrative forms,� �use of media,� and �relevance.�  

Expanding the Definition

Sin as Noise 

In contrast to communication theory, however, evangelicals must also assert that �noise� in the pulpit can be caused by more than merely natural elements of misunderstanding. First, �noise� can find its cause in the sinfulness of the speaker or hearer. To this point, Quentin Schultze comments that:

In the field of communication, there is hardly mention of evil let alone sin . . .when we sin we do not merely misunderstand. Nor do we just inadvertently confuse others. We cause confusion and misunderstanding . . . blind to humankind�s sinful condition, many scholars convey a naively romantic view of communication . . .[9]

A preacher may wisely take into account and adequately untangle natural barriers to his message and yet his hearers may willingly refuse to listen�not because they misunderstand, but because they do. Sinful noise demonstrates itself with what the Bible calls a �hardened heart.� For example, �When Pharoah saw that there was respite, he hardened his heart and would not listen to them� (Exodus 8:15). In addition, hardened hearts of ignorance rather than intentional malice may also fuel misunderstanding. For example, Mark says, �For they did not understand about the loaves, but their hearts were hardened� (Mark 6:52). Of this same event, Jesus asks them, �Do you not yet perceive or understand? Are your hearts hardened? (Mark 8:17).�

���� In addition to learning the skills to overcome the natural noise of their age, Evangelical preachers also need to discuss and learn how to address the �hardened heart� who does not respond even though the message has been clearly presented.

Devilish Noise 

Second, �noise� can find its cause in that which is supernatural. This means first that �noise� may have a devilish source. Evangelical Theology has regarded the words of the Apostle Paul in Ephesians 6:12 as factual. The Christian Church in the world is engaged in a spiritual war. In addition to the proclamation of the gospel and church discipline, �The power of the church� says Wayne Grudem, �is its God-given authority to carry on spiritual warfare . . .�[10] The reason for this conflict is contemplated by Millard Erickson. �The Bible,� says Millard Erickson, �makes clear that a serious and intense struggle is going on between, on the one side, Christ and his followers and, on the other, Satan and his forces.�[11] Therefore, theologians have often identified the church as both, �militant� and �triumphant.� While in Christ, she will prove triumphant in her ultimate victory over the world, the flesh, and the devil, the church is until that time, �a militant church, that is she is called unto, and is actually engaged in a holy warfare . . . against all spiritual forces of darkness.�[12] Devilish noise is often identified by the Bible as �blindness.� For example, the apostle Paul refers to this �devilish� reason to explain why some people are not responding to his preaching of the gospel. He says:

By the open statement of the truth we would commend ourselves to everyone�s conscience in the sight of God. Even if our gospel is veiled it is veiled to those who are perishing. In their case the god of this world has blinded the minds of unbelievers, to keep them from seeing the light of the gospel of the glory of Christ . . .(2 Corinthians 4:3-4)

In addition to learning the skills to overcome the natural noise of their age, Evangelical preachers must discuss and learn how to communicate in light of the �blindness� which has the capacity to repels natural skills and clarity.

Divine Noise 

���� Finally and mysteriously, �noise� can have a supernatural source that is divine. Charles Spurgeon, for example, comments regarding the failure of a sermon:

Some may imagine that want of study brought me into that condition, but I can honestly affirm that it was not so . . .The simple fact is, �The wind bloweth where it listeth:� and sometimes the winds themselves are still. Therefore if I rest on the Spirit I cannot expect that I should always feel his power alike. What could I do without His celestial influence? To that I owe everything . . .in the one case the Holy Spirit went with the Word; and in the other case He did not. All the heavenly result of preaching is owing to the Divine Spirit sent from above.[13]

���� Divine noise is identified by Spurgeon as a �withdrawing� or �blowing� of the Holy Spirit. In the New Testament, divine noise is perhaps identified with �parable.� �Why do you speak to them in parables?� his disciples asked Jesus. �And he answered them, �To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given . . . This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand . . .�(Mark 13:10-13).

Expanding the Discussion 

While evangelical homiletics happily shares common ground with communication theory, it is Biblically mandated to go further in its theory and practice of communication. This includes expanding how we understand �noise�.

Jesus� Theory of �Hearing� the Word

���� For purposes of this paper, perhaps an expanded homiletical discussion can begin with Jesus� teaching regarding the Sower and the Seed. Professors of Homiletics can add to their lectures concerning natural issues of noise such as inductive methods, language relevance, unity and focus of structure, discussions of �spiritual noise� with its subsequent impact on how preaching must be viewed and practiced regardless of modern, postmodern, or post-postmodern expectations and challenges.

1.  Jesus Teaches Ministers of the Word about How People Hear the Message

�        Jesus exposes the nature of people when the word of God comes to them. Matthew 13:18, �when anyone hears the word.� Verse 20, �the one who hears the word.� Verse 22, �the one who hears the word.� Verse 23, �the one who hears the word.�

2.  Preachers and Hearers Encounter a War of Interpretation �with the Devil when the Kingdom Word is Declared (Soil #1, Matthew 13:19)

�        While in the pulpit there was one as active as ourselves, and much more powerful, incessantly employed in turning aside our every word from its destined object.[14] Satan is a teacher: Genesis 3; Luke 4:10-11; 2 Corinthians 11:13-15; I Timothy 4:1.

�        A homiletic of active prayer is introduced: Colossians 4:3-4

3.  Preachers and Hearers Encounter a War for Testimony� with the World when the Kingdom Word is Declared (Soil #2, Matthew 13:20-21)

�        Primary weapon against preaching is the threat of physical harm. Preaching must fit people with the capacity to suffer and this with hope.

�        Explore Biblical method of preaching on this subject: Matthew 10, Romans 8, 2 Corinthians 4, Hebrews 2:14-15.

�        A homiletic of active prayer is introduced: Ephesians 6:19-20 and 2 Thessalonians 3:2.

4.  Preachers and Hearers Encounter a War for Love with the Flesh when the Kingdom Word is Declared (Soil #3, Matthew 13:22)

�        Primary weapon against preaching is the promise of material gain and the threat (worry) of losing it. Preaching must equip people to redefine treasure and to hold money with an open hand.

�        Explore Biblical method of preaching on this subject: Matthew 6, Luke 16, I Timothy 6, Philippians 4.

�        A homiletic of active prayer is introduced: Proverbs 30:8-9

5.  Preachers and Hearers Encounter a Definition of Successful Preaching when the Kingdom Word is Declared (Soil #4, Matthew 13:23)

�        Primary weapon against preaching is the promotion of joyful response with no root. Preaching must fit people with an enduring root that enables them to bear gospel fruit amid misunderstanding, the threat of physical harm, and the promise of material happiness.

Conclusion

�When �noise� is understood as having natural, sinful and supernatural sources, features for homiletics which transcend the natural barriers of changing cultural landscapes emerge. The result is a homiletic which actively and unashamedly underscores and teaches a necessary dependence upon divine provision in order for effective preaching to take place in any climate. Furthermore, evangelical homiletics discovers an abundance of discussions in its literatures regarding natural causes of noise while sinful and supernatural sources of noise are less likely to appear in like-discussions.

The writer hopes that moving toward a more comprehensive evangelical theology of �noise� will form a platform on which new and compelling discussions can take place�ultimately leading to a generation of homiletics which is actively pursuing divine provision.