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View / Download 1.0 Mb Copyright by Willie J. Newton, Jr. 2016 Abstract This study discusses the strengths, weaknesses, and implications of the Reverend Harry Emerson Fosdick’s life-situation preaching for young preachers in mainline churches in general and African Americans in particular. Contemporary preaching in mainline churches does not get at the personal and social problems that people face. Ineffective and irrelevant preaching has plagued today’s preaching enterprise. Life-situation preaching addresses this problem by giving the preacher an approach that starts with listeners’ urgent practical needs and offers a practical solution. This study consults Fosdick’s major works and that of select life-situation proponents. His writings on sermon composition and delivery are indispensable to this study. Although different perspectives are considered in this study, the primary focus has been on Fosdick’s thinking regarding life-situation preaching and personal counseling as a means to address the issues that are disrupting lives, troubling minds, and burdening consciences. This study concluded that life-situation preaching has some weaknesses but it is nevertheless an effective approach to preaching for contemporary young practitioners in general and preachers of African- American listeners in particular when used intelligently and creatively. iv TABLE OF CONTENTS Page ABSTRACT .................................................................................................................................... iv INTRODUCTION ........................................................................................................................... 1 CHAPTER 1 FOSDICK’S LIFE AND LIFE-SITUATION PREACHING Fosdick's Organic Ingredients .................................................................................................... 3 Necessity of a New Approach .................................................................................................. 15 2 LIFE-SITUATION PREACHING Life-Situation Preaching Described .......................................................................................... 23 Life-Situation Preaching and Pastoral Counseling ................................................................... 31 Contemporary Homileticians' Life-Situational Perspective ...................................................... 35 Life-Situation Preaching and Black Preaching ......................................................................... 38 3 FOSDICK'S PREACHING THEORY AND PRACTICE Fosdick's Theory of Preaching .................................................................................................. 52 Mechanics of Fosdick's Life-Situation Preaching .................................................................... 60 4 WEAKNESSES AND STRENGTHS OF LIFE-SITUATION PREACHING Weaknesses of Fosdick's Life-Situation Preaching .................................................................. 69 Strengths of Fosdick's Life-Situation Preaching ....................................................................... 91 5 THE CHRISTIAN VOCATION AND LIFE-SITUATION PREACHING Fosdick's Advice to Young Aspirants to Ministry .................................................................... 97 Contemporary Life-Situation Preaching ................................................................................. 104 6 AFRICAN-AMERICAN LIFE-SITUATION PREACHING Life-Situation Preaching for African Americans .................................................................... 112 Black-on-Black Violence and Police Brutality ....................................................................... 114 Preaching to African-Americans’ Life Situations ................................................................... 124 BIBLIOGRAPHY ........................................................................................................................ 132 BIOGRAPHY .............................................................................................................................. 138 Acknowledgments This thesis would not have come to fruition without the steady support and encouragement of many people who have contributed directly or indirectly to the composition of this thesis and the completion of my doctoral coursework at Duke Divinity School. The names are too numerous to recount. I would be unforgivably remised, though, if I did not mention at least a few people. I wish to express a debt of the gratitude to the remarkable faculty and students of the divinity school who enliven theological education with intense passion and animated discussions about Christian leadership in the past, present, and future. The rigorous academic coursework, stimulating classroom discussion, and imaginative theological reflection have significantly enhanced my thinking and praxis in Christian ministry. I am grateful to Craig C. Hill, Research Professor of Theological Pedagogy and Executive Director of the Doctor of Ministry Program at Duke Divinity School, for his mentorship and friendship while pursuing theological education at Duke. He is without a doubt the quintessential gentleman, scholar, and educator. I owe a considerable debt of gratitude to William H. Willimon, former Dean of Duke Chapel and Professor of the Practice of Christian Ministry at Duke Divinity School, under whose guidance I began and completed this thesis. His thorough reading, helpful criticisms, and scholarly recommendations of my drafts have made this thesis substantively and qualitatively better than it would otherwise have been. To Rufus Burrow, Jr., Distinguished Visiting Professor of Theological Social Ethics and Black Church Leadership at United Theological Seminary of the Twin Cities, a fine scholar and person in his own right, who painstakingly edited drafts and recommended countless suggestions for making this thesis worthwhile for the author and the reader, I owe an unpayable debt. He exercised supreme editorial patience in reading and analyzing drafts. I am infinitely grateful for his mentorship, friendship, and scholarship. Although these venerable gentlemen have assisted in making this thesis a better academic project, I take full responsibility for the views and errors herein. My heartfelt thanks goes to my wife, Dee, and our sons, Jeremiah, Trey, Willie III, and Daniel, for tolerating my absence while conducting research and writing this thesis. For their support, encouragement, and patience, I am forever grateful. Introduction Harry Emerson Fosdick (1878-1969) was an iconic figure in American religious and cultural life, and arguably the most eminent and controversial preacher of his day. A liberal Christian pastor, radio personality, author and professor, Fosdick’s preaching attracted large crowds. He founded the Riverside Church in New York City, a nondenominational, nonsectarian church, where he remained for forty years, preaching on every Sunday to three thousand from morning to night. People were spellbound by his oratorical prowess, puzzled by his unorthodox theology, and fascinated by his vast literary interests. Martin Luther King, Jr., regarded Fosdick as ‘‘the greatest preacher of this century.’’1 At the heart of Fosdick’s successful ministry was his practical approach to preaching, which was the result of his personal and religious experiences, his endless quest for knowledge, and his personal consultation practices, all of which contributed immeasurably to his theory of preaching and pastoral identity. Discontented with the prevailing expository and topical sermons of his day, Fosdick experimented with life-situation preaching. He rejected the expository sermon because it proceeded on the assumption that people are interested in the meaning of what a passage means. He dismissed the topical approach because of its preoccupation with present-day themes, not the concrete problems people face. He found a middle road between the “doctrinal excesses of expository preaching and the overly secularized strategy of topical preachers.”2 He called his approach “project preaching” or the “project method.” Contemporary preachers refer to Fosdick’s preaching as “life-situation,” although he himself never used this language. This study uses the term “life-situation” in its description and analysis of Fosdick’s preaching. Fosdick 1 Fosdick to King, 17 November 1958, in Papers 4:536-537. 2 See Halford R. Ryan, Harry Emerson Fosdick: Persuasive Preacher (New York: Greenwood Press, 1989), 11. 1 structured his sermons according to the problem-solution format, wherein he stated a problem or need, advocated a solution, and aimed at actuation. He truly desired to help people. The point of departure for Fosdick’s life-situation preaching is that it starts with the needs of the people. He started his sermon with the present-day experience of everyday people, attempting to better understand, interpret, and preach to their life situations. Exploring all available resources, especially the Bible, Fosdick’s directed his preaching toward people’s personal and social problems. A salient theme in Fosdick’s published works was his message to young preachers in mainline churches, urging them to address the needs of their people creatively and intelligently. This study discusses Fosdick’s approach to preaching, noting its strengths and weaknesses, in order to consider its implications for young preachers in mainline churches generally and African Americans particularly. The point of departure for this study is that it brings Fosdick’s thought into dialogue with contemporary
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