May 3, 2012 A decade as a pastor and eighteen years in the academy have both served to inform the writing of Bryan Chapell’s Christ-Centered Preaching: Redeeming the Expository Sermon.1 In this work Chapell attempts to rescue the expository sermon from the time-bound and tradition-laden methods that are causing it to become more and more irrelevant in contemporary culture. Chapell is interested in rescuing expository preaching from detractors who maintain that it is merely a style of preaching. He believes that reclaiming the voice of authority of expository sermons will enable exposition to once again become “an effective vehicle for the gospel” (12). Chapell builds his argument by establishing the parameters necessary for binding the sermon to a scriptural text (17-77). Next he discusses the practical aspects of preaching such as outlining, illustrating and applying the truths unearthed in one’s study in a manner that will be most effectively received by one’s audience (99-227). Finally, Chapell introduces the theology of preaching which undergirds his approach to preaching Christ and his purposes of redemption in each message (263-311). The central thesis which Chapell asserts is that “all Scripture has a fallen condition focus (FCF)” (41). He defines the FCF as “the mutual human condition that contemporary believers share with those to or for whom the text was written that requires the grace of the passage” (42). Chapell further asserts that the purpose of every sermon is to declare the FCF of the passage and “how the text says today’s Christians are to deal with the FCF” (42). Chapell communicates the importance of preaching and the commitments preachers must accept to develop well-constructed sermons while explaining the tools and rules for selecting preaching texts. Further, he identifies the historical, homiletical and attitudinal components of expository messages. One of the most helpful sections is his account of how to prepare and present the explanation component of a sermon. He gives the reader a system for good outlining and discusses in detail how illustrations and application are irreplaceable in assisting the listener in actualizing the truths of expository sermons. Chapell also presents clear principles for creating purposeful introductions, conclusions and transitions statements. The book is concluded by the presentation of Chapell’s theological concern that expository sermons always cast light on the redemptive content of every biblical text. While the book has many strengths the greatest contribution of this book for expository preaching is Chapell’s assertion that “all Scripture has a fallen condition focus (FCF) (41). Chapell’s assertion that the purpose of every sermon is to declare the FCF is important for preachers who find themselves having to defend Scripture’s relevance. In the current climate of postmodernity, it is critical that preachers who purport to preach expositionaly communicate the ultimate truth of Scripture that God has provided fallen man a redeemer, Christ the Lord. Another strength of this work is the utility which this text, meant to be an introductory text, provides the reader. This utility is perhaps best illustrated by the ten appendices (313-359) Chapell includes. Of particular note is the appendix on funeral sermons (343-346). In our increasingly secular society the funeral sermon may potentially be the only sermon many will hear. If done properly, this time of grief can prove to be a teachable moment for the presentation of the gospel. Chapell’s advice will prove invaluable for those who will face this daunting task for the first time. His inclusion of this and the other appendices will make this book a valuable reference for new pastors. Another strength of this work is the clarity which Chapell brings to such complicated topics as outlining, illustrating and applying the truths of one’s preaching text in a way that will most effectively be grasped by those listening to the sermon. Particularly helpful are the six critical questions (100-101) that he lists for preachers to use in preparing the sermon. His system is not dogmatically enforced as to order, but he maintains that it is a necessity that all [the questions] be answered” (100) as a part of the sermon’s preparation process. Chapell suggests that the asking and answering of these six critical questions work within the framework of a process of four steps. Again he insists that the order in which one proceeds through these steps is less important than the completion of the process. First, he asserts one should observe the text by immersing oneself in reading and rereading the text “until the flow of thought begins to surface” (103). Next one should interrogate the text by determining what the passage has to say and how what the passage says flows in logical succession both within the pericope and within the background of the book. Third, one must relate the truths gleaned to the contemporary culture. Finally, one must organize the sermon so that it will communicate the truths of the text by most effective means possible. Chapell addresses a major problem that has crept into many evangelical pulpits when he discusses the marks of redemptive exposition. He explains that, successful Christ-centered preaching bears marks of grace-motivated obedience — insisting on the contemporary application of biblical mandates while grounding the source of Christian behavior in appreciation of God’s provision (302). As he explains, the problem is that, by insisting on right living and right conduct without the appropriate balance of grace, preachers make the gospel appear to be works-oriented. The implication in the pew becomes that what is needed is personal behavior modification instead of personal spiritual reformation. Chapell points out, “Ultimately the issue all preachers must confront is what they believe to be the relationship between people’s conduct and God’s acceptance” (304). Chapell provides a personal testimony from his time as a pastor which powerfully illustrates the point of how subtly pastors can lead their congregations to legalism rather than repentance. (304-305). A key weakness in this book is Chapell’s apparent acceptance of some aspects of those who exalt narrative preaching. For example he states, “A sermon may succeed without a proposition ever being stated if it is clearly implied” (144). He then gives a completely innocuous example from a sermon introduction. Thus far no foul, however, he goes on to say that “like propositions, main points may be reduced, abbreviated, and implied rather than formally stated” (145). While he attempts to qualify his position, by suggesting that students or novices should formally state their points allowing for implication of one’s point only for the more seasoned preachers, he misses the point. If one’s purpose in a sermon is to communicate truth, one should state that truth as clearly as possible so that the most uneducated or naive person seated in the congregation may understand as well. Often the sophistication of the story, while able to grasp the audience’s attention, is pointless if the truth conveyed by the story is missed by the audience. Therefore, whether the point is made during the sermon or at its conclusion, the point must be formally stated if communication and application of the truths of Scripture are truly one’s goal. Another weakness which is technical in nature is the sporadic lack of footnotes throughout the text. The most notable instance is the block quote of Wayne Oates (174). While the reader is told of Oates’s credentials no citation or footnote of the quoted material is listed. Another instance where an explanatory footnote would be helpful is in Chapell’s discussion of filing illustrations. He suggests that there are many “good topical catalogs on the market today” (196), but he does not give the reader a source to follow in order to procure such catalogs. Chapell is not tied to systematic exposition as is Vines, but he would assent that general exposition is preferable in preaching. His style is much more accommodating than Vines’s. For example, Chapell points out that the main points of a sermon should be stated in complete sentences, but he hastens to add that “there are valid exceptions to this standard” (149). Again when discussing the structure of application he writes, “The structure detailed in this section exhibits certain instructional principles without intending to suggest that there are no other proper expository forms” (211). Chapell’s premise that every text contains a (FCF) places him at odds with many contemporary Old Testament scholars. Kaiser’s presentation of the analogy of antecedent scripture would preclude such a focus until the summary and conclusion of the sermon. To accommodate both positions would force one to preach inductively only from texts in which Kaiser’s principle would apply. Here one would have to agree with Chapell’s position and reject Kaiser’s. Greidanus disagrees with Chapell’s attempt to combine the textual theme and its goal into a single proposition. He admits that this approach will work well when the theme and goal are both present in the text; however, when this is not the case, which he points out is often, the text may present the theme but not the goal. Thus, in such cases Greidanus would argue that Chapell’s method lacks sufficient means.2 This work would serve an introductory preaching class well as a text. It is easily read and understood and is practical. Chapell has written a book that promotes the accomplishment of his stated goal to rescue expository preaching from detractors. In particular Chapell’s work promotes the centrality of Christ in preaching a truly noble goal that all too often has been forgotten in many preaching texts. End Notes 1. Chapell, Bryan, Christ-Centered Preaching: Redeeming the Expository Sermon. Grand Rapids: Baker Books, 2000. 22.97. 2. Sidney Greidanus, “Review of Christ-Centered Preaching: Redeeming the Expository Sermon”, by Bryan Chapell, Calvin Theological Journal 30 April 1995: 282-285.