Willimon, 1984, Chapter 8 "Getting Everyone into the Act: Lay Involvement in Planning and Evaluating Worship"

Chapter 8 “Getting Everyone into the Act: Lay Involvement in Planning and Evaluating Worship” pp. 103-111

In this final chapter, Willimon proposes that it is necessary to involve a broad spectrum of the laity in planning and executing worship leadership. he recommends a worship and music committee that oversees weekly plans, musical equipment, accompanists, acolytes, ushers, decorations, and the like. This committee consists of people who wish to learn about worship and liturgy and who will support the pastor and his vision for the life of the church. When the people are involved in this way they will gain more from their participation in worship. Their enthusiasm will spread throughout the congregation.

Willimon, 1984 Chapter 7 "Text and Context: Sermon Planning and Evaluation"

Chapter 7 “Text and Context: Sermon Planning and Evaluation” pp. 91-101

This chapter consists of two main thrusts. First, Willimon talks about sermon illustrations, then he turns attention to evaluation of preaching. As regards illustrations, Willimon urges the preacher to be sure every illustration or anecdote pushes the point desired. A sermon illustration is never to make the pastor, family, or a counselee a hero. It is always to help the listener find the living point of a statement of Scripture. He suggests various ways to collect and store materials according to biblical passages or topics.

In terms of evaluation, Willimon suggests meeting regularly with or providing a feedback form for selected members of the congregation. By gathering rather precise feedback it is often possible to improve various aspects of preaching.

Willimon, 1984, chapter 6 "Giving the Word: Sermon Delivery"

Chapter 6 “Giving the Word: Sermon Delivery” pp. 77-89

Willimon now speaks about delivering the sermon. A sermon is ultimately not a literary piece, such as a written meditation or a scholarly commentary. He suggests that few lay people follow the sermon as a presentation of ideas. Rather, people follow the way the sermon is communicated. Willimon advocates capturing the way a biblical passage passes an idea to the hearer. The preacher can then imitate God’s delivery of the message. As an example he uses Matthew 7:24-27, observing that there is no ongoing explanation of the fall of the house built on sand. It falls down and the story is over. The listener is free to make application. Willimon also suggests listening to other sermons, critiquing one’s own work, and being very concrete and conscious of the congregation’s culture and language. He speaks briefly about delivery - voice, pacing, posture, and positioning in front of the congregation. In the end, he lets us out of class telling us to practice carefully, frequently, aloud, and in the worship space. By God’s grace, we can be faithful in delivering the Word of God to those who will hear.

"The Word in Worship: How to Construct a Biblical Sermon"

Chapter 5 “The Word in Worship: How to Construct a Biblical Sermon” pp. 63-75

Willimon approaches sermon construction in a quirky, possibly enigmatic way. I read this chapter and was left slightly uncertain as to his view of the sufficiency of Scripture. He begins by recommending preaching from a lectionary but asserts that the selected texts don’t tend to complement one another, an assertion I find quite false. He suggests that a sermon may be constructed for civic holidays rather than being dependent on biblical themes. He says a  congregation is more receptive of controversial contemporary issues if it thinks the ideas are in the Bible. These are not ideas that reflect a high view of Scripture.

Willimon does make some suggestions for biblical preaching: 1) read the book through, 2) establish the text, 3) do a detailed study (he suggests a word study, though those are rarely useful), 4) look for a main thrust, 5) develop a one-sentence theme, 6) decide on the form of the sermon, 7) decide what the congregation needs. He also points out as pitfalls some interpretive methods. Among them are some methods which SHOULD be used responsibly. But he rightly warns against allegorizing, psychologizing, and moralizing. he finally suggests writing a manuscript, editing carefully, and appearing in the pulpit with only an outline. Some of this may be of some use. Yet depending on one’s comfort with public speaking, many steps can be eliminated.

The Table and the Font: Celebrating the Lord's Supper and Baptism

Chapter 4 “The Table and the Font: Celebrating the Lord’s Supper and Baptism” pp. 51-62

Actions speak louder than words. Jesus gave the actions of communion and baptism, in Willimon’s words, to “convey both God’s love for them [God’s people] and their love for God” (p. 52) Willimon is pleased with ecumenical agreement about baptism and communion. The Sacraments are being restored to a position of value, centrality, and corporate unity. The importance of the symbolism in eating, drinking, and washing is being recognized.

Willimon suggests that communion should be celebrated frequently, by which he means monthly and on additional important days. He also recommends both simplifying celebrations and making them more biblical as well as bringing more congregational participation in. Teaching about the Sacraments brings a great benefit.

Willimon shows some deep theological weaknesses in this chapter. not only does he affirm acumenical agreement, but he asserts a view that an ordinance is the same as a sacrament. He views communion and baptism primarily as our work rather than God’s work. This man-centered ecumenism robs the Sacraments of their power.

Public Prayer: Speaking and Listening to God

Chapter 3 “Public Prayer: Speaking and Listening to God” pp. 39-50

What is public prayer? Is it different from private prayer in some substantial way? If so, how? Willimon urges care and attention to how we pray in public. For those who need help and patterns, he suggests use of the Book of Common Prayer or the various Lutheran liturgies. How is public prayer different from private prayer? First, it is the job of hte pastor to gather the congregation and lead them together in prayer. Thus, public prayer by nature draws the concerns of a variety of people and presents those concerns in terms which the congregation would understand. Praying with patterns and known structures, with opportunities for the congregation to inject input and agreement is crucial. Use of language which is fitting to the setting and the congregation is important, as we develop vocabulary and style to express our cries to the Lord. We are a blessing to the congregation as we draw them along in the work God has presented to us.

The Service: Effective Liturgical Leadership

Chapter 2 “The Service: Effective Liturgical Leadership” pp. 27-38

In chapter two, Willimon addresses the structure and leadership of a church service. Speaking to an audience which is unfamiliar with historic liturgy, he suggests that Sunday services should follow a consistent pattern. This pattern includes gathering, proclamation of Scripture, praise to God, responses and offerings, and preferably communion. Willimon observes that in the time of the Reformation communion was normally celebrated weekly but has become less valued since then. In conducting a church service the pastor serves as a gracious host, welcoming people and encouraging them to worship freely. The leader’s attitudes and tone need to be appropriate to the setting and the audience. Remember, at all times, that actions speak volumes. Rising, sitting, reading, praying, the leader’s actions play the lead.

Willimon briefly describes various forms of vestment, leaving it entirely as a matter of preference. He closes the chapter by encouraging involvement of lay leaders, but emphasizing they should be trained and prepared adequately to serve just as the pastor would.

Chapter 1 “Sunday Morning: Evaluating and Planning the Service

Chapter 1 “Sunday Morning: Evaluating and Planning the Service” pp. 13-25

The Sunday morning church service is the time and place where the most obvious and ongoing ministry in the congregation takes place. It is the pastor’s responsibility to treat this as a very valuable opportunity. Willimon suggests the pastor consider how every element of worship contributes. When innovation is necessary it should be coherent and accepted by most of the congregation. Some of this coherence can be established by basing work on the framework of the church calendar and Scripture selections from a lectionary. Care should also be given to the worship space, creation of opportunities to build friendships, and making the worship accessible to the congregation. As the congregation is able to enter into the singing, prayers, preaching and fellowship in an active way, more of the worshipers will receive God’s grace and retain what is being taught.

Willimon, William H. Preaching and Leading Worship. Louisville: The Westminster Press, 1984.