The use of Parables in Preaching

Preaching plays a very important part in the ministry of the word. I found the advice by Jonny Baker, "Throwing a Hand Grenade in the Fruit Bowl" interesting. The suggestion of using parables and sometimes without explanation is strategically an important excercise. I tend to think that the use of parable is absolutely relevant in my context. Preachers tend to speak more about interpreting the bible more plainly because people may not be able to read. Sometimes the clear explanation of things allows no one to think for themeseves. However the elders of our communities always use paparble when they speak. They use parables in their communication. Parables are associated with elders who knew much about life and the sacreds of life. Preaching therefore must must use the parables that speak more clearly but with rich meanings and diversity. People will start to loose the use of parable if the church cannot make use it. Parables kept sacared knowledge, enable people to think and see things for themselves. Preaching with language that is too banal, down to earth and clear sometimes looses hope for sacredness and holiness so strong in Melanesia.

Narrative and Evangelism are central to Christian Identity

The role of public, communal and personal narratives in evangelism are central to Christian identity and witness. Public narratives are profoundly based on the bible and Christian history. Christians need to be well equipped, be knowledgeable and grow in the word of God. They need to be enriched by the word of God available to everyone for faith building and Christian maturity. A strong public Christian narrative will enable a strong communal one. Some of these public narratives are reinvigorated by particular congregations gains particular identity. This particular narrative identity is the evangelism focus of the community. Some narratives are intensely personal so that they become only available for those involved. In evangelism a personal narrative can lead to a public testimony about what God has done. This is important because evangelism is about bringing the community to bear witness to living reality of Christ.“The personal makes the public and community narratives real. And the public and communal narratives validate the personal narrative”(Cormode 2005,95). Evangelism can take the advantage of the power of narratives because they function simultaneously at different levels and “when these layers of meaning all cohere to speak the same message, narrative can be the most powerful cultural resources.”(Cormode 2005, 95)for evangelism. Hence the three narratives are equally important.

Seeing Certainly is a Major Component in Visual Communication, but it isn't the only way to Know

From typical Melanesian rural island congregatiion, seeing through visual communication is certainly not a way to know. However seeing has limitations because visual communication processes depends on the mental state of the viewer at any specific time. This means, there is inconsistency and to a larger extend great variability. In congregational context, a two way communication process between the producer and the receiver of the message is important.

While the status of the images can great improve our congregational outlook, the need to take precaution against images that give rise to criminality and breakdown of communities and institutions is of paramount concern. A bias visual communication can also result in congregational and generational poor writing skills therefore; in congregational setting the need for a balance between word and pictures is important. According to Martin Paul Lester, "words and pictures become one powerful and memorable communication. (Lester Paul Martin, Visual Communications: Images with messages, 2003). The use of this combination will enhance the way to know better the eucharist, the liturgy and preaching.

The Kingdom of God - different meaning takes its worst

The same story can be understood differently by the listening audience is a common experience, but when it happens with a sermon it calls for observation. This topic aroused me to think of the Kingdom of God. The story of the Kingdom of God was a difficult concept for the different Jewish religious parties and as a consequence they ascribe to it different meanings. Jesus must have difficulties trying to explain the story of the Kingdom of God (Lk14:18-21) but even his disciples have different meanings. For some people the Kingdom of God is political and for others it was a spiritual one. What matters to me most is until today the story of the Kingdom of God here and now still has different meaning even within the Christian church. This is a serious topic for preachers and theologians to make sure the story has the same meaning. The example of Jesus telling the story of a mustard seed to illustrate the Kingdom of God points the preachers to the significant use of story to illustrate biblical truths in sermons. On the cross above his head a notice of accusation of meaning was written, “the King of the Jews” (Mk15:26) a different meaning takes its worst.

The preacher making story an enemy or a friend in sermon

I found Steve Taylor very helpful in his blog that stories create credible introduction, capture attention and aid biblical understanding and yet at the same time it is a sermons worst enemy. (http://kiwimadepreaching.wordpress.com/2010/03/23/steve-taylor-stories-can-be-sermons-best-friend/) This happens when the focus is rather personal. It robs off the truth of the scripture which is biblical and Christological. We need to be careful and extra sensitive in crafting the story details in the context of congregational opinions. An example would be to speak of evil spirits going from a woman into the pigs and drowned at sea is a difficult concept and almost unacceptable in Melanesia. A story in a sermon has potential to “lend itself to perhaps an infinite variety of applications.” (Senehi, J. 2002). This means the preacher can either cause story to be a friend or worst enemy. I found a personal testimony based on scripture in sermons is powerful, convincing and embracing.

Preachers are Storytellers and Comedians.

Preachers are story tellers. They are retelling the story of the Christian faith and proclaiming salvation history. In Melanesia storytelling around the fire at night is still obvious; a place where values influence and the power to shape life are compelled by the web of tribal stories. Coming from a very strong oral society one would imagine how powerful identity is created by story. The use of storytelling in preaching is therefore fundamental in my context. The story teller has a wide capacity of memory and can indulge in the telling for hours. The preacher is expected likewise. “Some stories gain acceptance for their ability to communicate a fundamental truth about life. These stories are incorporated into the culture of a particular group of people.” (Franklin Jon,1994). Preaching during special events like wedding and funerals the preacher is expected to be eloquent and rhetorical. The adoption of the comedian style is therefore found necessary. If the preacher cannot perform; the community is not only bored but was let down.

Organisational design verse Leadership and Vision

The selection of organisational styles significantly determines the achievement of congregational aims. While many factors such as uniformity, communications, policy and action, management overloading, economic maximisation, alienation and “all eggs in one basket (Eunson Bade, 2005) are true; I have observed the centralised organisation operates with specific scepticism. Communication in urban Melanesian congregations is often distorted by structural, multilingual, ethnic and gender based factors. The minority and those on the cutting edge were often humiliated with feelings of unempowerment, negligence and a permanent attitude of slow response to hear their call. However the Melanesian society with congregational structures and organisations largely in the rural setting are decentralized. I have seen our model of a tribal church where the responsibility of leadership could have been exclusive completely lacks discontent, propaganda and distortion. Greater participation is fostered and can be seen in our great feasting, dancing groups and a daylong congregational celebrations and ceremonials. While there is greater motivation, empowerment, accountability and transparency which is important to congregational life, leadership in centralised organisation does not value those in responsibility compared to the decentralised. As a consequence congregations in decentralised models are growing faster and independent. Some leaders have come across as archiving the aims of the organisation determines the organisational design and not vice versa.