Barbara Brown Taylor (or BBT as I like to call her now that we're BFF) has a real knack for saying what she's saying without saying it. Or, as my short story teacher called it, showing instead of telling. Perhaps because of the title of this book, I was expecting something a bit more prescriptive, but with BBT, prescriptive is never even on the menu (see 36).But the closest she gets is in her chapter entitled, "Preaching." The chapters before have all been leading up to the vision of the preaching life, task, and moment that she presents here, so the concept in all its fullness isn't foreign at all, but seems an obvious extension of how she understands call, church, and the world. Most succinctly, BBT understands preaching to be a cooperative task between God, herself, and the community of faith--discount any of the three, and you have something that would be classified as other than preaching in BBT's book (ha!), I think.
The accumulated effect of her conversation about life, call, church, the world, and preaching is a sketch of the pastor as careful observer of the world and lives that God loves so, so dearly. And she is also the bearer of a difficult but good news that is not so easy to deliver or to receive if you're doing it honestly. It strikes me that BBT is so effective because she is so adept in that art of indirect speech Rollins emphasized. Though, I will say more in a moment about when that speech goes silent.
When I was in college, I majored in English and sociology. When people asked me what I was going to do with that, I would laughingly tell them, "I'm going to watch people, then write about it." At the time, I hadn't encountered the Gospel--at least not in any meaningful sense of the word 'encounter.' And so, as my vocation has become a bit more clear and as my faith has deepened and begun to truly shape my life, I would probably now say that I'm going to watch the world, listen for the Word, and then write about that.
The second half of The Preaching Life appears to be a collection of sermons. And so, I'm moving through those a little slower than the first half, savoring them. But one thing I notice about them is the same thing I noticed about her sermon at the Festival of Homiletics--they don't really have endings. I mean, they end. That's true. But they don't feel finished. I told a classmate it felt like being invited over for a meal, encountering a lavishly set table, lifting the lids of still-simmering pots to smell the flavors to come, beginning to have a good conversation over a glass of win, then, at the moment when supper will finally be served, of having all the food packaged up in Tupperware and sent home with you to reheat and eat in front of the television.
I think I understand that BBT creates these scenes, sets them in front of the congregation, and begins the task of looking at them together, expecting the examination to continue after that particular moment of examination is over. This is a subtle art. And I admire subtlety a great deal. But in the preaching task, sometimes the Good News needs some additional help in being revealed. And this is where celebration makes all the difference.
In my first preaching class last semester, Dr. Grundy had us write the 3-minute ending of our sermons first, emphasizing celebration. For many of us, this was a new idea, one we had to learn from textbooks, and then from actually hearing some of our classmates who knew what they were doing do it. It felt uncomfortable, I'll admit, to be asked to add so much flesh and skin to the sermon, but it was effective. Very few of us left the assembly wondering how God might carry us forward into the next day with the message we had just received. And I think this is what's missing from BBT's endings--the understanding that God's hand is held out to us in that moment for us to grasp and walk into the new life waiting there for us. And that takes daring, dedication, and imagination all at once.
And so, here's my preaching goal: to be BBT with celebration. Not a shabby goal, I don't think.
Here are a sampling of the quotes I want to continue to bathe in:
- "God has given us good news in human form and has even given us the grace to proclaim it, but part of our terrible freedom is the freedom to lose our voices, to forget where we were going and why" (5).
- "Our job is to stand with one foot on earth and one in heaven, with the double vision that is the gift of faith, and to say out of our own experience that reality is not flat but deep, not opaque but transparent, not meaningless but shot full of grace for those with the least willingness to believe it is so" (13).
- "When God calls, people respond in a variety of ways. Some pursue ordination and others put pillows over their heads, but the vast majority seek to answer God by changing how they live their more or less ordinary lives" (27).
- "For me, to preach is first of all to immerse myself in the word of God, to look inside every sentence and underneath every phrase for the layers of meaning that have accumulated there over the centuries. It is to examine my own life and the life of the congregation with the same care, hunting the connection between the word on the page and the word at work in the world. It is to find my own words for bringing those connections to life, so that others can experience them for themselves. When that happens--when the act of preaching becomes a source of revelation for me as well as for those who listen to me--then the good news every sermon proclaims is that that God who acted is the God who acts, and that the Holy Spirit is alive and well in this world" (33).
- "Understood in this way, preaching becomes something the whole community participates in... If the preaching they hear is effective, it will not hand them sacks of wisdom and advice to take home and consume during the week, but invite them into the field to harvest those fruits for themselves, until they become preachers in their own right. Preaching is not something an ordained minister does for fifteen minutes on Sundays, but what the whole congregation does all week long; it is a way of approaching the world, and of gleaning God's presence there" (34).
- "The church's central task is an imaginative one" (41).
- "It is a matter of learning to see the world, each other, and ourselves as God sees us, and to live as if God's reality were the only one that mattered" (44).
- "The theological word for this experience is revelation, but the process, I believe, is imagination" (48).
- "My relationship with the Bible is not a romance but a marriage, and one I am willing to work on in all the usual ways: by living with the text day in and day out, by listening to it and talking back to it, by making sure I know what is behind the words it speaks to me and being certain I have heard it properly, by refusing to distance myself from the parts of it I do not like or understand, by letting my love for it show up in the everyday acts of my life. The Bible is not an object for me; it is a partner, whose presence blesses me, challenges me, and affects everything I do" (60).
- "A sermon, on the other hand, is an act of creation with real risk in it, as one foolhardy human being presumes to address both God and humankind, speaking to each on the other's behalf and praying to get out of the pulpit alive" (74).
- "When I say 'I' from the pulpit, I want them to say, 'Me too.'" (84).
- "This is one of the hardest and most rewarding aspects of the job. We do not make sermons out of air; our creations, poor or brilliant as they may be, are always variations on someone else's theme. The main melody is always a given, and even when we launch into our own bold improvisations we are limited to a scale of eight notes" (87).
