Practices Before You Preach Quotes

While you were busy trying to prove God stands behind you, God was before me lighting the trail, so he could lead us both.

Channel Firing That night your great guns, unawares, Shook all our coffins as we lay, And broke the chancel window-squares, We thought it was the Judgment-day And sat upright. While drearisome Arose the howl of wakened hounds: The mouse let fall the altar-crumb, The worms drew back into the mounds, The glebe cow drooled. Till God called, “No; It’s gunnery practice out at sea Just as before you went below; The world is as it used to be: “All nations striving strong to make Red war yet redder. Mad as hatters They do no more for Christés sake Than you who are helpless in such matters. “That this is not the judgment-hour For some of them’s a blessed thing, For if it were they’d have to scour Hell’s floor for so much threatening . . . “Ha, ha. It will be warmer when I blow the trumpet (if indeed I ever do; for you are men, And rest eternal sorely need).” So down we lay again. “I wonder, Will the world ever saner be,” Said one, “than when He sent us under In our indifferent century!” And many a skeleton shook his head. “Instead of preaching forty year,” My neighbour Parson Thirdly said, “I wish I had stuck to pipes and beer.” Again the guns disturbed the hour, Roaring their readiness to avenge, As far inland as Stourton Tower, And Camelot, and starlit Stonehenge.

What we feel and how we feel is far more important than what we think and how we think. Feeling is the stuff of which our consciousness is made, the atmosphere in which all our thinking and all our conduct is bathed. All the motives which govern and drive our lives are emotional. Love and hate, anger and fear, curiosity and joy are the springs of all that is most noble and most detestable in the history of men and nations. The opening sentence of a sermon is an opportunity. A good introduction arrests me. It handcuffs me and drags me before the sermon, where I stand and hear a Word that makes me both tremble and rejoice. The best sermon introductions also engage the listener immediately. It’s a rare sermon, however, that suffers because of a good introduction. Mysteries beg for answers. People’s natural curiosity will entice them to stay tuned until the puzzle is solved. Any sentence that points out incongruity, contradiction, paradox, or irony will do. Talk about what people care about. Begin writing an introduction by asking, “Will my listeners care about this?” (Not, “Why should they care about this?”) Stepping into the pulpit calmly and scanning the congregation to the count of five can have a remarkable effect on preacher and congregation alike. It is as if you are saying, “I’m about to preach the Word of God. I want all of you settled. I’m not going to begin, in fact, until I have your complete attention.” No sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as crystal. The getting of that sentence is the hardest, most exacting, and most fruitful labor of study. We tend to use generalities for compelling reasons. Specifics often take research and extra thought, precious commodities to a pastor. Generalities are safe. We can’t help but use generalities when we can’t remember details of a story or when we want anonymity for someone. Still, the more specific their language, the better speakers communicate. I used to balk at spending a large amount of time on a story, because I wanted to get to the point. Now I realize the story gets the point across better than my declarative statements. Omit needless words. Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his sentences short, or that he avoid all detail and treat his subjects only in outline, but that every word tell. Limits—that is, form—challenge the mind, forcing creativity. Needless words weaken our offense. Listening to some speakers, you have to sift hundreds of gallons of water to get one speck of gold. If the sermon is so complicated that it needs a summary, its problems run deeper than the conclusion. The last sentence of a sermon already has authority; when the last sentence is Scripture, this is even more true. No matter what our tone or approach, we are wise to craft the conclusion carefully. In fact, given the crisis and opportunity that the conclusion presents—remember, it will likely be people’s lasting memory of the message—it’s probably a good practice to write out the conclusion, regardless of how much of the rest of the sermon is written. It is you who preaches Christ. And you will preach Christ a little differently than any other preacher. Not to do so is to deny your God-given uniqueness. Aim for clarity first. Beauty and eloquence should be added to make things even more clear, not more impressive. I’ll have not praise nor time for those who suppose that writing comes by some divine gift, some madness, some overflow of feeling. I’m especially grim on Christians who enter the field blithely unprepared and literarily innocent of any hard work—as though the substance of their message forgives the failure of its form.

They had not been long there before Lord Dumbello did group himself. 'Fine day,' he said, coming up and occupying the vacant position by Miss Grantly's elbow. 'We were driving to-day and we thought it rather cold,' said Griselda. 'Deuced cold,' said Lord Dumbello, and then he adjusted his white cravat and touched up his whiskers. Having got so far, he did not proceed to any other immediate conversational efforts; nor did Griselda. But he grouped himself again as became a marquis, and gave very intense satisfaction to Mrs. Proudie. 'This is so kind of you, Lord Dumbello,' said that lady, coming up to him and shaking his hand warmly; 'so very kind of you to come to my poor little tea-party.' 'Uncommonly pleasant, I call it,' said his lordship. 'I like this sort of thing--no trouble, you know.' 'No; that is the charm of it: isn't it? no trouble or fuss, or parade. That's what I always say. According to my ideas, society consists in giving people facility for an interchange of thoughts--what we call conversation.' 'Aw, yes, exactly.' 'Not in eating and drinking together--eh, Lord Dumbello? And yet the practice of our lives would seem to show that the indulgence of those animal propensities can alone suffice to bring people together. The world in this has surely made a great mistake.' 'I like a good dinner all the same,' said Lord Dumbello. 'Oh, yes, of course--of course. I am by no means one of those who would pretend to preach that our tastes have not been given to us for our enjoyment. Why should things be nice if we are not to like them?' 'A man who can really give a good dinner has learned a great deal,' said Lord Dumbello, with unusual animation. 'An immense deal. It is quite an art in itself; and one which I, at any rate, by no means despise. But we cannot always be eating -- can we?' 'No,' said Lord Dumbello, 'not always.' And he looked as though he lamented that his powers should be so circumscribed.

Practice before you preach. St. Francis reportedly said, 'Preach the gospel at all times and when necessary use words.

for teams to flag problems that they see. On a monthly basis, bring people together to review them and figure out which ones are worth solving. 9. Stop assigning devil’s advocates and start unearthing them. Dissenting opinions are useful even when they’re wrong, but they’re only effective if they’re authentic and consistent. Instead of assigning people to play the devil’s advocate, find people who genuinely hold minority opinions, and invite them to present their views. To identify these people, try appointing an information manager—make someone responsible for seeking out team members individually before meetings to find out what they know. 10. Welcome criticism. It’s hard to encourage dissent if you don’t practice what you preach. When Ray Dalio received an email criticizing his performance in an important meeting, copying it to the entire company sent a clear message that he welcomed negative feedback. By inviting employees to criticize you publicly, you can set the tone for people to communicate more openly even when their ideas are unpopular.

Practicing what you preach is not enough. You have to practice before you preach

Woe to you, egotistical hypocrites! You are full of greed and self-indulgence. Everything you do is done for appearances: You make pompous speeches and grandstand before these TV cameras. You demand the place of honor at banquets and the most important seats wherever you go. You love to be greeted in your districts and have everyone call you “Senator” or “Congressman.” On the outside you appear to people as righteous, but on the inside you are full of hypocrisy and wickedness! You say you want to clean up Washington, but as soon as you get here you become twice as much a son of hell as the one you replaced! Woe to you, makers of the law, you hypocrites! You do not practice what you preach. You put heavy burdens on the citizens, but then opt out of your own laws! Woe to you, federal fools! You take an oath to support and defend the Constitution, but then you nullify the Constitution by allowing judges to make up their own laws. Woe to you, blind hypocrites! You say that if you had lived in the days of the Founding Fathers, you never would have taken part with them in slavery. You say you never would have agreed that slaves were the property of their masters but would have insisted that they were human beings with unalienable rights. But you testify against yourselves because today you say that unborn children are the property of their mothers and have no rights at all! Upon you will come all the righteous blood that has been shed in this country. You snakes! You brood of vipers! You have left this great chamber desolate! How will you escape being condemned to hell!

Brenda Ueland, in her book If You Want to Write, writes of her own why: “At last I understood that writing was this: an impulse to share with other people a feeling or truth that I myself had. Not to preach to them, but to give it to them, if they cared to hear it. If they did not—fine.

Moral influence takes its start where humiliation begins; indeed, it is nothing more than this humiliation itself the breaking and bending of courage down into humility. If I shout to someone to get out of there when a rock is about to be blasted, I'm exerting no moral influence with this demand; if I say to a child, "You'll go hungry if you don't eat what is put on the table;' this is not moral influence. But if I tell him: "You're going to pray, honor your parents, respect the crucifix, speak the truth, etc., because this belongs to the human being and is the human calling;' or even, "this is God's will;' then moral influence is complete : a person should bend to the human calling, should be obedient, become humble, should give up his will to an alien one which is set up as rule and law; he should abase himself before something higher: self-abasement. "He who abases himself shall be exalted." Yes, yes, in time children must be required to practice piety, godliness, and respectability; a person of good upbringing is one into whom "good principles" have been instilled and impressed, drummed, rammed, and preached.

A discourse delivered by Elder Orson Pratt, in the Tabernacle, Great Salt Lake City, August 29, 1852 JD 1:53, Orson Pratt, August 29, 1852 It is quite unexpected to me, brethren and sisters, to be called upon to address you this forenoon; and still more so, to address you upon the principle which has been named, namely, a plurality of wives It is rather new ground for me; that is, I have not been in the habit of publicly speaking upon this subject; and it is rather new ground to the inhabitants of the United States, and not only to them, but to a portion of the inhabitants of Europe; a portion of them have not been in the habit of preaching a doctrine of this description; consequently, we shall have to break up new ground. It is well know, however, to the congregation before me, that the Latter-day Saints have embraced the doctrine of a plurality of wives, as a part of their religious faith. It is not, as many have supposed, a doctrine embraced by them to gratify the carnal lusts and feelings of man; that is not the object of the doctrine. We shall endeavour to set forth before this enlightened assembly some of the causes why the Almighty has revealed such a doctrine, and why it is considered a part and portion of our religious faith. And I believe that they will not, under our present form of government, (I mean the government of the United States,) try us for treason for believing and practising our religious notions and ideas. I think, if I am not mistaken, that the constitution gives the privilege to all the inhabitants of this country, of the free exercise of their religious notions, and the freedom of their faith, and the practice of it. Then, if it can be proven to a demonstration, that the Latter-day Saints have actually embraced, as a part and portion of their religion, the doctrine of a plurality of wives, it is constitutional. And should there ever be laws enacted by this government to restrict them from the free exercise of this part of their religion, such laws must be unconstitutional.

1) “How did I end up down this rabbit hole of being obsessed with men on the DL (down-low)? Why did I prefer playing more in the straight arena with the closet cases (as they were called in my day) and the bisexual men over the gay ones?” 2) “We didn’t identify in my day; you were either gay, bisexual, or straight. People will always label others or pigeonhole them without even knowing for sure who they really are. They presumably stereotype and judge just by your outward appearance.” 3) “It wasn't until the seventh grade that Sister Gloria would be my social studies teacher, and I began leaning more towards being an extrovert than the anxious introvert that I was. All the accolades go to her. She lit the flame under my ass that would be the catalyst for my advocacy. Her podium, located front and center of the classroom, became ground zero for me and where I found my voice.” 4) “Their taunting was my kryptonite. My peers hated me for no other reason than the fact that they thought I was gay. I was only thirteen and often wondered how they knew who I was before I did.” 5) “Evangelical Christian Anita Bryant (First Lady of Religious Bigotry), along with her minions, led a crusade against the LGBTQ community back in 1977 and said we were trying to recruit children and that ‘Homosexuals are human garbage.’ My first thoughts were, how unchristian and deplorable of her to even say something like that, not to mention, to make it her life’s mission promoting hate.” 6) “Are there any more Rev. Dr. Martin Luther King, Jr. kind of Christians in this country today? Dr. King knew about his friend’s homosexuality and arrest. Being a religious man and a pastor, Dr. King could have cast judgment and shunned Bayard Rustin like so many other religious leaders did at the time. But he didn’t. That, to me, is the true meaning of being a Christian. He loved Bayard unconditionally and was unbiased towards his sexual orientation. Dr. King was not a counterfeit Christian and practiced what he preached—and that, along with remembering what Jesus had said, ‘Love your neighbor as yourself,’ is the bottom line to Christianity and all faiths.” 7) “We are all God’s children! That is what I was taught in Catholic school. God doesn’t make mistakes—it’s as simple as that. Love is love—period! I don’t need anyone’s validation or approval, I define myself.” 8) “You will bake our cakes, you will provide us our due healthcare, you will do our joint tax returns, and yes, you will bless our unions, too. Otherwise, you cannot call yourselves Christians or even Americans, for that matter.” 9) “The torch has been passed. But we must never forget the LGBT pioneers that have come before and how they fought in the streets for our lives. Never forget the Stonewall riots of 1969 nor the social stigma put upon us during the HIV/AIDS epidemic from its onset in the early 1980s. Remember how many died alone because nobody cared. Finally, keep in mind how we were all pathologized and labeled in the medical books until 1973.

When we do decide to enact liturgy and symbols in our community to address race, we do so in very limited ways: write letters, issue joint statements, maybe sing an African American spiritual in worship (poorly), and then bring in one of our African-descent rostered leaders or non-rostered leaders to preach or give a talk. How many times have you sung “Lift Every Voice and Sing” at your church or at a synod event? Has anyone every taken the time to explain to you the rich history of that song? Has anyone ever told you that it is the “Negro national anthem”? I had to learn it to graduate sixth grade; my class was required to learn it, study it, and sing it at our final assembly. Did you know that black folks have been singing “Lift Every Voice and Sing” at public events since before it was common practice to sing the national anthem at public events? If you are reading this and you have sung that hymn at your church and your pastor didn’t take the time to teach you that first, that’s just one example of the ways our church has failed to properly contextualize our symbols and liturgies.