Stuempfle, 1990. Chapter 6, "Law and Gospel in the Sermon"

Chapter 6, “Law and Gospel in the Sermon” pp. 76-95

As Stuempfle has discussed Law and Gospel he has run a risk that Law, Gospel, and the requirement of obedience may be seen as three distinct entities which are quite independent. In fact they are interrelated, working together in an organic manner. In this final chapter he tries to pull everything together and show how living realities work in sermon preparation.

First, the Scripture is in the position of greatest authority. The preacher must listen to the message of God’s Word, finding the balance of Law and Gospel.

Second, the particular congregation is listening in a particular setting. Every sermon belongs in its context. We cannot divorce the sermon from the hearers or we fail to communicate.

Finally, the preacher acts as the catalyst for God’s Word to speak to the congregation. It is the preacher who ties the Word of God to the world in which the congregation exists.

Stuempfle closes the book with a narrative description of how he considered God’s Word on two different occasions to prepare sermons. He walks through his self-discovery of God’s particular message for a particular congregation.

Stuempfle, 2008. Chapter 4, "Gospel: Antiphon to Existence"

Chapter 4, “Gospel: Antiphon to Existence” pp. 47-61

When Law is preached as the “hammer of judgment” the Gospel is viewed as justification. When, as is common, the Law is shown as the negative life experience, we bring a Gospel which is presented in a much more complicated way. Here the Gospel speaks back in response to the specific aspect of trouble revealed by the Law. This is akin to the antiphonal responses found in historic liturgy.

Stuempfle considers four “antiphons” as typical examples.

1) Alienation and Reconciliation. In alienation we are pulled away from our world and community. The response of the Gospel is to reconcile us both to God and to our world.

2) Anxiety and Certitude. Anxiety, unlike fear, is very hard to address. It is a generalized state without a firm cause. Fear is of specifics. Anxiety generalizes. To counter it we need certainty that Jesus has overcome all threats.

3) Despair and Hope. p. 54 “Despair is anxiety translated into the future tense.” There will be no change. This eliminates hope. The biblical view shows God creating opportunity to look for future change. Though we don’t always see the fulfillment, we still hve Jesus’ promises.

4) Transiency and Homecoming. Transiency reminds us that we will pass away into death. The Gospel promises life and hope. We will pass away, from this life, but not into hopelessness. Instead, we pass from this life into our permanent home.

Stuempfle, 1990, Chapter 3, "Gospel: the Gift of Forgiveness"

Chapter 3, “Gospel: the Gift of Forgiveness” pp. 34-46

Stuempfle observes that preachers often seem hesitant about the importance or the power of the Gospel. Possibly this is because we find our broken lives more familiar than forgiveness. Not only that, but we are bound to do more than simply describing forgiveness. The preacher’s job is to apply forgiveness and grace, if possible, in a way parallel to the way the Law was proclaimed. For instance, if the Law pointed out our failure to restore, the Gospel needs to show how Jesus restores us.

Stuempfle also shows that many of the terms we use for forgiveness may not be readily understood by and audience today. He suggests finding the cultural parallel rather than simply explaining the term. As we proclaim the Gospel, Stuempfle advocates keeping four principles well in mind. First, find an idiom the audience understands. Second, tell the implications of forgiveness rather than simply announcing it. Third, address people as directly as possible when announcing forgiveness. Finally, focus clearly on Jesus and his work. Merely mentioning his name is not what people need. They need to know how and why Jesus is for them.

Stuempfle, 1990, Chapter 2, “Law: Hammer of Judgment and Mirror of Existence” Stuempfle 1990

Chapter 2, “Law: Hammer of Judgment and Mirror of Existence” pp. 20-33

Stuempfle moves his discussion into the particular use of the Law. He observes that Lutherans and Calvinists alike view God’s Law and our failure as a foundation to good preaching. But how is the Law to be used? Following Luther he considers God’s Law as a hammer. Following Tillich he considers it as a mirror.

God is good. So is His Law. Used as a hammer, it can serve to break our sinful attitudes, to probe for weaknesses, and to construct something pleasing. Luther viewed God’s Law as useful in a “political” sense, restraining evil and giving order to society. But more often Luther saw God’s Law directing us to an “inner righteousness” which could stand before God. As a hammer, the Law breaks our hypocrisy and evil and points us to Jesus. The idea of guilt and a need for forgiveness is not always foremost in our world. Tillich tended to view God’s Law as a mirror, showing us our feelings, our emotional estrangement ultimately from God. When we see our real situation we realize our need for the Gospel.

Stuuempfle closes the chapter with three commitments we can make about the Law. 1) We preach it to confront sin. 2) We use it so people can see their darkness. 3) We preach the Law to serve proclamation of the Gospel.

Stuempfle, 1990, Chapter 1, "The Theological Foundation of the Sermon"

Stuempfle, Herman G, Jr. Preaching Law and Gospel.. Ramsey, NJ: Sigler Press, 1990.

Chapter 1, “The Theological Foundation of the Sermon” pp. 11-19

What makes up a sermon? Of course we are interested in the preacher’s use of language, the structure, imagery and delivery. Yet the theology which underlies the sermon is extremely important. The relationship between the theologian and the preacher is very tense. Theologians study sermons and commentaries as they analyze interpretation of Scripture. Preachers in turn study theologians. Both look to the other for guidance. Although some preachers will affirm that they are not theologians, this is false. All preachers are using and teaching theology. The question is the faithfulness of that work.

Stuempfle identifies two basic frameworks which theologians have recognized in sermons. One, identified by Kyle Haselden, is that a sermon will describe man’s peril, announce God’s promise, and proclaim God’s work in Christ to implement the promise. The other analysis, by Heinrich Ott, is a structure moving from man’s sin to Christ’s redemption, then showing the obligation the believer has due to God’s love.  The first structure is typical of the Lutheran reformation while the second is found in Calvinism. Both emphasize God’s redemptive work. Both require the preacher to rightly identify God’s demands and God’s work of salvation.

Preaching Law and Gospel

Stuempfle, Herman G, Jr. Preaching Law and Gospel.. Ramsey, NJ: Sigler Press, 1990.