Ethics in Preaching

Public Ethics in Preaching

Since the 1980s, the concept of public ethics has undergone diverse interpretations, and the public continues to accept new versions of trust and credibility. The behavior of public figures has prompted intense ethical examination. As a result of modern preaching strategies that have emerged through mass media and social networks, the clergy has also drawn public criticism (Duduit 459). It is clear that mainline congregations and preachers cannot avoid the current critique reports and misconduct accusations in courts due to value failings that cannot be concealed. These discoveries have been overlooked and hidden by religious institutions, and yet, while there is increased commitment to religious interests, challenges of credibility are connected to institutionalized religion (Duduit 550). This essay will, therefore, give a critical summary of chapter 48 of Duduit’s book “Handbook of Contemporary Preaching” entitled “Ethics in Preaching.”

Ethics in Preaching: The Old Testament Perspective

Duduit argues in this chapter that the Old Testament indicates that immorality, deceit among other issues have been a huge obstacle for quite a period. For instance, the emergence of false prophets was rebuked by project Jeremiah. This example was applied in America’s long history and literature to monitor the characteristics of the clergy, for instance, the sexual and monetary investigation cases that Beecher and Sunday had been accused of (Duduit 550). Thus, preaching should remain inseparable for both the professional and private life of a preacher. In other words, preaching as a profession requires the minister to abide by the transcendent moral implicit as per the gospel, besides the professional attributes such as comprehensive training, servitude for humanity and certified institutions for knowledge (Duduit 551).

The Moral Subject of Negotiation: Plagiarism

Therefore, an acknowledgment of the art of ministering can be advanced while integrating the universal and logical ethical principles that are permissible and embodied in the interaction and convincing goal of ministry. Therefore, the popular moral subject of negotiation about preaching is plagiarism. According to Augustine, the presentation of a sermon that has been composed by other people should be conducted in a manner that appreciates its authenticity to the congregation (Duduit 551). Indeed, it would be unethical to fail to credit the work of others. Moreover, a standard version of plagiarism exercised by ministers is ownership of other persons’ experiences. It is important to consistently acknowledge any borrowed content and escape the problem of piracy (Duduit 552).

Setbacks in Preaching: Deficiency in Ministry and Erred Exegesis

Furthermore, the principle of ethics stands out prominently in first classical subjects and current rhetorical practices, for instance, truth in preaching requires to be essentially the central aspect of the speaker. However, congregation and audiences have been misled and fed with half-truths and misrepresentations due to ignorance. Apparently, there are frequent setbacks in preaching that has been discovered which comprises of repetitive fallacies and instruments of persuasion. A comprehensive assessment from participating and reading ministries from conferences and sermons describes five of the most common setbacks as follows:

Deficiency in ministry and erred exegesis

Accordingly, the lack of integrity in preaching facilitates the emergence of any other unethical character such as improper practice due to disrespect to, laziness or rather willful ignorance. In accordance to James T. Cleland, ignorance of both high and moderate criticism of the Scripture is a homiletical sin among others. Therefore, the initiative to remain aware of any new developments of the theology and related biblical learning is essential. Consequently, with adequate research for inspiration and truth need to encourage the pastoral student about the truth that is in the text (Duduit 553). Similarly, ’slovenliness’ is another homiletic sin that indicates the disregard or inappropriate attention to the Scripture. In other words, individuals may apply Scripture to exercise their objectives failure to focus on the biblical context. Other sins from Cleland’s list include: unconcealed deceit, targeted to avoid aspects of Scripture that are most revered, and such lies can be applied to aim at certain people. For example, the Sadducees and Pharisees exhibited deficient exegesis, also the meaning of the leaven bread in Leviticus 2:11-13 had a deceiving typology that got the congregation misled. Finally, an allegorical perception of Scripture that dwells on new stress on literary arguments and narrative ministering that motivates investigation of cues or symbols that tend to imply proper metaphorical understanding (Duduit 554).

Glittering Generalities

This setback is particularly common in pastoral that error in gross generalizations due to claims that are not recorded and unfocused solutions to weaknesses in sermons. For example, the perception of one fundamental problem such as cheap-beliefs of Christianity. Also, the general promises of fortune and success to all tithers as well as readily available solutions to challenges experienced by those that “trust Jesus” (Duduit 555). Hence, there is incarnational ministering that is usually associated with a particular scandal which involves precise truth for a specific congregation at a specified duration of time.

Weighted Language and Mentioning of Names

The American religious utterances have been loaded with names and language as an art that is surely misplaced. Commons terms such as “redneck”, “liberal,” “fundamentalist” and “secular humanist,” appeared to have replaced the common biblical names. Moreover, the mentioning of names becomes extreme when a robust difference is made, for example, “real” evangelism and for “real” women (Duduit 556), which could refer that some women are unreal. Apparently, utterances of names prevent attention to the critical evaluation of matters to the emotional detriment and often becomes a type of emotional exploitation. Thus, the erroneous association becomes an additional cause for a compromised declaration whereby the congregation is led to associate with the wrong faction in Scripture and ultimately fail to grasp the communication.

Emotional Exploitation

More often than not, unethical influences of emotions resulting from the motivation of evangelists to transform the lost. The difference between rational persuasion, sincere piety emotional appeal, and exploitation is often quite small. Persuasion via seduction was considered a method used by the Devil and not associated with Christ. Furthermore, the obligation concerning the contemporary gospel is to communicate with utmost clarity of vocabularies to ensure that listeners establish a free and brilliant choice (Duduit 558). Indeed, the sincerity of God rejects the need for subterfuge, because deceit does not qualify as a divine plan.

Misinterpretation and Half-Truth

The error and partial revelations are also preaching problems which may comprise of taking a declaration out of context and distort the intended meaning by the author or change the foundation of the statement to advance the purpose of the speaker. On the other hand, half-truths entail the proclamation of only a section of the entire truth so that the minister benefits with a better point of view. Although these issues could be considered as insignificant, it is arguable to contend that attributes of pastoral work inevitably need the paramount measure of fidelity to rightness (Duduit 558). On that connection, David Buttrick asserts that since all ministers serve Christ in humility and trust in grace only, all people have misinterpreted Scripture sources and their reasoning. Nonetheless, this confession does not guarantee a free pass without observing the most acknowledged principles of truth and justice. Thus, people should be accorded the right to express themselves and ultimate credibility (Duduit 559).

The Ethical Rule for Speakers

In his Presidential Proclamation, Kenneth E. Anderson discussed six values as codes for the ethical rule to speakers. A sample of the codes includes the following: (1) Allow suitable burden for the interaction role, (2) to be active players, so that probable success of the entire communication is advanced, (3) perform to the fullest to maximize the right to choose and obligations. (4) To play to enhance individual and others potential to interact and understand. (5) To act to maximize the respect for each member and others. Finally, (6) Implement the code upon an individual and as well as others. Conclusively, the characteristic of preaching needs a secure ethics code concerning handling the truth that is entrusted to the pastor (Duduit 560).

Work Cited

Duduit, Michael, ed. “Handbook of Contemporary Preaching.” Bailey, Raymond. Chapter 48: Ethics in preaching. USA: B&H Publishing Group, 1993. Print.