The Central Proposition of the Sermon

Do not simply introduce a functional or dynamic equivalent of the parts of the CPT at this juncture of sermon preparation. Do not merely extract a moral principle from the CPT and work it into a generic proposition. Do not simply abstract a moral principle from the CPT for preaching (read about this danger in appendix 5). The text is not just a case study or illustration of a timeless principle. It carries a proposition in itself that is unique in what it proposes. Here is an example from Psalm 2 of moving from the CPT to the EPT. CPT of Psalm 2 Theme: Thrust: Since the King of heaven has installed his Davidic Son on the earth in Zion and declared his right to international rule, the rebellious kings of the earth must worshipfully submit to this ultimate King of the earth. We know that the New Testament writers used Psalm 2 to point to Jesus as the ultimate King of the earth. So we can remove theocratic, Israel-related terms such as the Davidic Son and Zion and incorporate a theological interpretation from the New Testament. The rest of the EPT will reflect the CPT and remain intact, for this is how later believers understood the claims of Psalm 2. EPT of Psalm 2 Theme: Thrust: Since the King of heaven has installed and declared Jesus as the ultimate ruler of the nations, the kings of the earth must worshipfully submit to him. Now your purpose bridge (step 4) can be drawn from this unique, textparticular, expositional proposition. II. The Central Proposition of the Sermon In this advanced procedure, the central proposition of the sermon (CPS), like the CPT, will have two phases. A. Expositional Proposition of the Sermon (EPS). The mechanics here are the same as outlined earlier in this manual. Turn the purpose bridge into a question to provide the initial theme of the statement. Then contemporize the purpose facilitated by the EPT. Since the theme of the CPS is often initially in the form of a question, you would have to homileticize it for recall and impact. Pray, think, and work hard on the central proposition of the sermon. B. Central Proposition of the Sermon. We can also refer to the CPS as the homiletical proposition. This is a highly stylized version of the EPS. It takes into account the preacher's rhetorical strategy and purpose, the design structure of the sermon, the mnemonic restatement of the homiletical proposition, and logical/emotional/ethical issues in the audience. At this stage of stylization, it will be driven by audience, communication, and application factors. Recognize, however, that if you stop short of this stylized and specific proposition, for lack of experience or time, you still will have a viable proposition to preach in the expositional proposition of the sermon. Let me illustrate the entire process from a short, narrative passage. 1 Chronicles 12:32 And of the sons of Isaachar, men who understood the times, with knowledge of what Israel should do, their chiefs were two hundred; and all their kinsmen were at their command. Central Proposition of the Text CPT or Exegetical Proposition: I took into consideration the biblical and theological context of the divine appointment of David as the next king of Israel (v.-23) and came up with Theme: Thrust: The characteristics of the two hundred leaders of the sons of Isaachar during the transition from Saul to David . . . understood the times with knowledge of what Israel should do. EPT: The expositional proposition of the text is facilitated by making theological connections from the exegetical proposition. Theme: The characteristics of spiritual leaders of God's Thrust: people during times of divinely permitted change must have understanding of the times with knowledge of God's revealed expectations of his people. Notice the connections I have made: "sons of Isaachar" to "spiritual leaders," for spiritual leaders play the same role then and now; "Israel" to "God's people," for monarchical Israel does not exist now. The "transition from Saul to David" is connected to "divinely permitted change," for we know that all change is under God's control and permission. But monarchical change in Israel does not link to sociopolitical changes in the world, just to sociopolitical changes that God's people experience. There are other Old Testament passages on how Israel dealt with changes in the nations. "Understood the times" is changed to "understanding the times," for this is a call to God's leaders. "What Israel should do" is linked to "what God's revelation expects of his people," for the nature of revelation includes God's expectations. The sons of Isaachar knew what God wanted them to do from God's revelation. Purpose Bridge My audience is made up of future Christian leaders. Since we live in a period of massive change, my purpose bridge becomes: "to motivate future Christian leaders to understand the times and know what to do during the changes that their churches experience." Central Proposition of the Sermon I turn the purpose statement into a question for a preliminary and unpolished expositional proposition for my sermon. EPS: Theme: Thrust: What does it take to become effective leaders during changing times in our churches? Sensitivity to culture (cf. understanding the times) and application of Scripture (knowing what God expects us to do). I now sculpt a more stylized proposition. CPS or Homiletical Proposition: Theme: Thrust: Effective spiritual leaders of congregations moving to the future. Exegete the world and execute the Word. Advanced Procedure Chart If you find this addition of an expositional proposition tedious or ambiguous, don't do it. It is better that you pursue the method as it is laid out in the main section of this manual. There I have applied just the core method on nonepistolary texts such as Isaiah 19, Revelation 4, and Matthew 18. You would be more confident of faithfulness to the text in that way. As you gain more awareness of and experience in the core method, you may attempt what I suggest in this appendix.