To be honest, I purchased the two-volume set of A Legacy of Preaching: Volume One: Apostles to the Revivalists: The Life, Theology, and Method of History’s Great Preachers in eBook format for the second volume on more modern pulpiteers. However, I found that I was merely selecting from my favorites and not giving the volume adequate attention. The editor and contributors went to great lengths to systematically review the history of hermeneutics and proclamation via a chronological procession of impressive pulpiteers. How could I feel like I was gaining appropriate insights if I were treating such a carefully curated history like a Chinese take-out menu?
I couldn’t. So, I turned my attention to the first volume and began to use the volumes as one presumes they were intended. To be sure, there are still some chapters/lives which resonate more fully with me than others, but the benefit of a straightforward reading is that one sees more of the pulpiteer’s work in context and can more readily identify their concerns with their pastoral role. I found myself with a renewed appreciation for medieval preaching (a process which began when I read
There is also the reality that I tend to resist strict schema. I wouldn’t have made a good medieval theologian or composer of Elizabethan sonnets. Even in academia, I often tried to subvert the guidelines given by the professor (likely costing me more than one “A”). Yet, I am enamored with the vaue of the schema used in developing these books. A Legacy of Preaching: Volume One: Apostles to the Revivalists: The Life, Theology, and Method of History’s Great Preachers is divided into five parts:
1) Preaching in the Early Church and Among the Patristic Fathers (Paul, Peter, Melito of Sardis, Origen of Alexandria, Ephrem the Syrian, Basil of Caesarea, John Chrysostrom, and Augustine of Hippo);
2) Preaching in the Medieval Ages (Gregory the Great, Bernard of Clairvoix, Francis of Assisi, Saint Bonaventure, Meister Eckhart, Johannes Tauler, John Huss, and Girolamo Savanarola);
3) Preaching Among the Reformers (Martin Luther, Ulrich Zwingli, Balthasar Hubmaier, William Tyndale, and John Calvin);
4) Preaching Among the Puritans (William Perkins, Richard Baxter, John Owen, John Bunyan, and Matthew Henry); and, of course,
5) Preaching Among the Revivalists (Francois Fenelon, Jonathan Edwards, John Wesley, and George Whitefield.
Each pulpiteer/theologian receives a short biographical summary, a historical background of their ministry, an examination of their theology of preaching, a consideration of their methodology for preaching, a summation of their contribution to preaching, and a sermon excerpt. Personal aversion to overt structure aside, this consistency allows one to see the development of each preacher’s methodology, style, and content in a logical and appreciative way.
Each era offered characters or emphases which were previously unfamiliar to me. I was unaware of the rhyming homilies and sermons of Ephrem the Syrian prior to this volume. The summary of Meister Echart’s mysticism was useful to me, and I much appreciated the introduction to Johannes Tauler. While generally familiar with the Reformers, I was appreciative of the inclusion of the Catholic theologian turned Anabaptist, Hubmaier. Indeed, one insight into Calvin’s preaching offered encouragement to me. It appears that Calvin translated from the Hebrew or Greek “on the fly” in the pulpit. Yet, the results weren’t uniform. “Max Engammare has shown how Calvin would make a mistake in his translation one day, not having prepared adequately. For the next few days he prepared rigorously and then with time he prepared less until eventually he made another mistake. And the cycle started all over again.” (p. 351) It’s nice to know I’m not the only one who was occasionally sloppy in translating despite best intentions.
As for the Puritans, I would have never expected to be pleasantly surprised by a pastor who served as Oliver Cromwell’s chaplain. However, Richard Baxter seems like an excellent example for a would-be pastor. Not only did he preach biblically, but he visited approximately seven (7) families per day for the purpose of teaching them the Westminster Shorter Catechism. That’s an amazing amount of work atop his preaching load. Naturally, an awareness of John Owen, John Bunyan, and Matthew Henry preceded my reading of this volume, but I appreciated those chapters as well.
Among those enumerated as Revivalists, I was only vaguely aware of Francois Fenelon before reading this book. Both his biography and theological concerns intrigued me. I felt like this book was rather too kind to Jonathan Edwards. I know that, as the authors indicated, his purpose was to bring people to a saving knowledge of Christ, but it still rather seems to me that he relished in the negative. So, I still have ambiguous feelings toward this pulpit pioneer.
Ironically, the most glaring weakness in the volume was in regard to the very reason I purchased the set. Some of the sermon excerpts are very useful, but most of them are too brief and too generic to be of use. It may be my fault, but I didn’t think I really got a feel for the style and substance—particularly of those who were described as expositional. I am cognizant of space requirements, but this was the most disappointing aspect of the volume for me. The volume was definitely useful to me and I will schedule my complete reading of Volume 2 reasonably soon.