Lawrence THE HANDLE, which varies in length according to the height of its user, and in some cases is made by that user to his or her specifications, is like most of the other parts of the tool in that it has a name and thus a character of its own.
In many ways, Puritan preaching was the very heartbeat of the Puritan movement. It would be no exaggeration to say that without Puritan preaching there would have been no Puritans.
To quote Irvonwy Morgan, "Puritanism in the last resort must be assessed in terms of the pulpit. How may it be properly distinguished from other forms of preaching?
Why has its influence been so palatably felt by succeeding generations? In answering such questions the author will invoke a somewhat atypical method of inquiry. To the author's knowledge, no such inquiry has hitherto been attempted. Most readers will be familiar with the trivium or three-fold classical approach to learning.
As a means of conveying information to the student, the classical method employed three distinct, yet progressive stages: According to this classical schematic, the initial phase of learning any subject necessarily involved learning the basic facts about the particular subject, otherwise known as its grammar.
The next phase of learning required the student to master the principles or inter-relatedness among those basic facts, thus arriving at a "whole" picture of the individual, basic parts.
This second phase is known as the dialectic phase. Lastly, the student was expected to be able to express, either vocally or literarily, the totality of what he had learned in the first two phases. This final expressive phase is known as the rhetoric phase.
We may illustrate a contemporary use of the trivium via the following example: Consider how a mother might teach her four-year old son how to read. Most would agree that she should begin by having the child learn the foundational facts about our language.
This will involve memorizing the alphabet and its corresponding sounds. Over time the child will eventually learn the identification and usage of verbs, nouns, and adjectives. In short, the child will learn the grammar of our language.
But grammar alone is not sufficient for knowing how to read and write. The child must eventually learn the proper relationships between nouns and verbs, between sentences and paragraphs, between words and books.
In short, the child will learn the dialectics of language. But what good is knowledge of language if one is ill-equipped to convey such knowledge to others? Therefore the child must learn how to express what he has learned. He must learn how to write and speak for himself. In short, the child must eventually learn the art of rhetoric.
How may this author best convey the characteristics and importance of Puritan preaching? This paper will therefore chart the foundational facts of Puritan preaching i. The Puritans were not just Theo-centric, they were Word-centric.
The full-orbed implications of the Reformation maxim sola scriptura were writ large upon the face of Puritan preaching. The lives of the Puritans were uniformly shaped by the revealed will of the Triune God contained in sixty-six books which they believed were divinely preserved for the good of God's people.
Accordingly, the Puritans "loved, lived, and breathed Scripture, relishing the power of the Spirit that accompanied the Word. They viewed Scripture as God speaking to them as their Father, giving them the truth they could trust for all eternity.
Puritan preaching was marked by an unadulterated concern to search the Scriptures, collate their findings, and apply them to all areas of life.
To that end, how could a preacher possibly endeavor to employ God's Word from the pulpit without making strident and vigorous effort to understand it not just generally, but particularly? The Puritans aimed simultaneously for telescopic knowledge of the Scriptures as well as for microscopic knowledge; their sermons exhibit appreciation for the texture of both systematic and biblical theology.
Indeed, this is hardly surprising because, "Puritan preachers received the Bible as a coherent unit rather than a random collection of unconnected fragments. The mere establishment of a connection between the sermon and the text was not sufficient for Puritan preachers.
Quite the contrary, for, according to the Puritans, "The sermon is not just hinged to Scripture; it quite literally exists inside the Word of God; the text is not in the sermon, but the sermon in the text Put summarily, listening to a sermon is being in the Bible.
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Reformed Christians are indebted to the Puritans for a variety of reasons, not the least of which for their contribution to preaching.
In many ways, Puritan preaching . Gary Foley's personal Koori History page, with monthly special features on aspects of the Aboriginal struggle, photos, essays, and action.