Reviewed Book: Mumaw, John R. Preach the Word: Expository Preaching from the Book of Ephesians. Scottdale, Pa: Herald Press, 1987

Riegert, Eduard R.

English

Wilfrid Laurier University

ConsensusVolume 15Issue 2 Theology of the Cross: Theory and Practice Article 2411-1-1989Preach the Word: Expository Preaching from theBook of EphesiansEduard R. RiegertFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationRiegert, Eduard R. (1989) "Preach the Word: Expository Preaching from the Book of Ephesians," Consensus: Vol. 15 : Iss. 2 , Article24.Available at: http://scholars.wlu.ca/consensus/vol15/iss2/24146 Consensusfrom which to contextualise the specific perspectives of particular religiouspractices. Mystical experience may well be the loom on which to weave acompassionate and integrated cloth of shared religious generosity.There are some limitations to the book. The essence of contemplativepractice is even simpler than the clear presentations in chapter one. Con-sulting the writings of Benedictines John Main and Lawrence Freeman ofthe Montreal Priory will provide balance. Both approaches, however, tendto put more emphasis on concentration than is necessary, and so may need-lessly deter people who seek the kind of spiritual depth that meditationmay provide. It is the disposition, not the performance of the person incontemplation that makes the difference.The Way to Contemplation: Encountering God Today has the powerquietly to move the reader. It will remain a highly valued reference forthose who wish refreshment from the overemphasis in the Christian tradi-tion upon thought and neglect of the body as an instrument for spiritualgrowth. In so doing the work brings into focus the otherwise remote allu-sions of pre-modern mystical theology. Its lucid description of contempla-tive practices provides access to personal spiritual nourishment required fora lifetime’s commitment to the healing of a broken world. If “My body thatis broken for you” can be allowed to refer also to global community, thencontemplation may truly be the healing birth of God both at the micro andmacro interstices of Being.Christopher F. J. RossWilfrid Laurier UniversityPreach the Word: Expository Preaching From theBook of EphesiansJohn R. MumawScottdale, PA and Kitchener, ON: Herald Press, 1987286 pp.Mumaw, a Mennonite pastor and educator, now retired, was presidentat Eastern Mennonite Seminary for a time; he taught homiletics there for38 years. Throughout his ministry in six congregations and as seminaryprofessor he has consistently used the expository method. We assume,then, that this book is a summation of some 50 years’ experience withexpository preaching.The concept of the book is praiseworthy, namely, to present and discussthe aspects of expository preaching and at the same time to develop (inoutline) a course of sermons on the Epistle to the Ephesians.“Expository” preaching is here defined in the common way as sermonswhose “theme and major divisions are drawn from the content of the text”;Book Reviews 147their aim “is to make clear the content and teachings of the Bible. ..[andto] make application of the exposed truth to Christian life” (31-32). Ex-pository preaching, according to this Evangelical definition, views the Bible2LS the literal written truth of God which God has made known, and which“needs to be understood, exposed, and applied” (24).After four brief introductory chapters on expository preaching and Eph-esians, Mumaw devotes the remaining 27 chapters to his dual purpose. Eachchapter typically presents “guidelines” on some aspect of expository preach-ing (e.g.. Introductions, ch. 5; Purpose in Preaching, ch. 6; Exegesis, ch.10; Interpretation, ch. 11; Formulating a theme, ch. 21; Persuasion, ch.24; Conviction, ch. 31); the “guidelines” are followed by a sermon outlineof a passage of Ephesians, brief studies of key words in the passage, alter-nate outlines, and finally a brief discussion of a homiletical subject (e.g.,transitions, integrity in preaching, the Holy Spirit in preaching) which mayor may not be related to the subject of the “guidelines”.While the concept of the book is praiseworthy, it regrettably is less thansuccessful in achieving both endeavors. The constant need to shift from anexpository concern to outlines to a related or tangential homiletical con-cern is wearisome. One could use it as a workbook on preaching throughEphesians, but then one would need to read all the “guideline” sections inorder to be instructed in the method. So one wishes the book were in factdivided into two parts, one on expository preaching and one on developingoutlines and sermons hs illustrative and instructive. Moreover, the homilet-ical “guidelines” and discussions are mainly of a spiritual-hortatory nature,and (with some exceptions) not helpful in a “how-to” manner. The outlinesare elaborate and detailed, for, as Mumaw maintains, “There is no virtuein having a subtle structure” (67). He loves to outline, and especially lovesrepetitive outlines, e.g.,A. Reconciliation resolves irritating differences. Walls of separation areremoved in Christ.1. Christ removes the dividing wall of racea. Racial barriers are removed by experience in Christb. Cultural barriers are removed by experience in Christ.2. Christ removes the dividing wall of class3. Christ removes the dividing wall of creed....B. Reconciliation resolves antagonistic feelings (138, on Ephesians2:14-18)It is often difficult to determine how some of his elaborate outlines derivefrom the text. And it would have been exceedingly beneficial to have had atleast one sermon included in order to see how Mumaw brings these massesof divisions, sub- divisions, and sub-sub-divisions to life.Two observations are in order. A Lutheran reader of this book is force-fully struck by the difference in Lutheran and Evangelical approaches toScripture and preaching. Mumaw is concerned to present the Scriptures,148 Consensus“what the Scripture passage says applied to us”. Lutherans use the Scrip-tures to preach the Gospel.Secondly, a Lutheran reader is reminded by this book that the needto teach “what the Scripture says” is an increasingly important preachingtask, and is impressed by the authority placed in the simple “there-ness” ofthe text, i.e., the text with its truths is there before us, and that is reasonenough to expound it and to hear the exposition. Nevertheless, I do notfind this book a viable model for teaching the Scriptures to contemporarymedia-age hearers. I would recommend the approach advocated by DavidButtrick in Homiletic; Moves and Structures (Fortress, 1987), which avoidsthe rather dreadful “exegesis, exposition, application” sequence and pro-poses a flow of dynamic “moves” which “exposit” the text and our lives atone and the very same time.Eduard R. RiegertWaterloo Lutheran SeminaryRitual and Pastoral CareElaine RamshawPhiladelphia: Fortress Press, 1987117 pp. $11.00Elaine Ramshaw, a Lutheran who teaches Pastoral Care at theMethodist School of Theology in Delaware, Ohio, and guest speaker atthe Canadian Liturgical Society’s 1989 Symposium in Scarborough, On-tario, has written a book in which she tries to bridge the gap between the“ritualists” and the “counsellors” in ministry. She maintains that to sepa-rate and isolate these two ministerial functions, as has often been done, isto distort both functions, and to minimize the contributions each can maketo ministry. Furthermore, she sees the reality of wholistic pastoral care cislying between the hierarchical role of the pure ritualist and the “just folks”role of the pastoral counsellor, in a realm she calls “mutuality”. She affirmsthat pastoral leadership is an accepted and required ministerial role, butdemands that “leadership is defined by service” (20).Following a brief introduction, Ramshaw presents her argument andits illustrations in three chapters, each of which deals with a particularcategory of pastoral care administered through ritual means. “Ritual Carefor the Community” deals with ritual as pastoral care in the context of thecongregational community. Here she discusses baptism, holy communion,confirmation, marriage, and other life-cycle rituals, including such timelytopics as the confirmation of handicapped and retarded persons, rites andrituals for divorce, and the communion of the baptized.

Preach the Word: Expository Preaching from the Book of Ephesians

Scholars Commons

Consensus
Volume 15
Issue 2 Theology of the Cross: Theory and Practice Article 24
11-1-1989
Preach the Word: Expository Preaching from the
Book of Ephesians
Eduard R. Riegert
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Riegert, Eduard R. (1989) "Preach the Word: Expository Preaching from the Book of Ephesians," Consensus: Vol. 15 : Iss. 2 , Article
24.
Available at: http://scholars.wlu.ca/consensus/vol15/iss2/24
146 Consensus
from which to contextualise the specific perspectives of particular religious
practices. Mystical experience may well be the loom on which to weave a
compassionate and integrated cloth of shared religious generosity.
There are some limitations to the book. The essence of contemplative
practice is even simpler than the clear presentations in chapter one. Con-
sulting the writings of Benedictines John Main and Lawrence Freeman of
the Montreal Priory will provide balance. Both approaches, however, tend
to put more emphasis on concentration than is necessary, and so may need-
lessly deter people who seek the kind of spiritual depth that meditation
may provide. It is the disposition, not the performance of the person in
contemplation that makes the difference.
The Way to Contemplation: Encountering God Today has the power
quietly to move the reader. It will remain a highly valued reference for
those who wish refreshment from the overemphasis in the Christian tradi-
tion upon thought and neglect of the body as an instrument for spiritual
growth. In so doing the work brings into focus the otherwise remote allu-
sions of pre-modern mystical theology. Its lucid description of contempla-
tive practices provides access to personal spiritual nourishment required for
a lifetime’s commitment to the healing of a broken world. If “My body that
is broken for you” can be allowed to refer also to global community, then
contemplation may truly be the healing birth of God both at the micro and
macro interstices of Being.
Christopher F. J. Ross
Wilfrid Laurier University
Preach the Word: Expository Preaching From the
Book of Ephesians
John R. Mumaw
Scottdale, PA and Kitchener, ON: Herald Press, 1987
286 pp.
Mumaw, a Mennonite pastor and educator, now retired, was president
at Eastern Mennonite Seminary for a time; he taught homiletics there for
38 years. Throughout his ministry in six congregations and as seminary
professor he has consistently used the expository method. We assume,
then, that this book is a summation of some 50 years’ experience with
expository preaching.
The concept of the book is praiseworthy, namely, to present and discuss
the aspects of expository preaching and at the same time to develop (in
outline) a course of sermons on the Epistle to the Ephesians.
“Expository” preaching is here defined in the common way as sermons
whose “theme and major divisions are drawn from the content of the text”;
Book Reviews 147
their aim “is to make clear the content and teachings of the Bible. .
.
[and
to] make application of the exposed truth to Christian life” (31-32). Ex-
pository preaching, according to this Evangelical definition, views the Bible
2LS the literal written truth of God which God has made known, and which
“needs to be understood, exposed, and applied” (24).
After four brief introductory chapters on expository preaching and Eph-
esians, Mumaw devotes the remaining 27 chapters to his dual purpose. Each
chapter typically presents “guidelines” on some aspect of expository preach-
ing (e.g.. Introductions, ch. 5; Purpose in Preaching, ch. 6; Exegesis, ch.
10; Interpretation, ch. 11; Formulating a theme, ch. 21; Persuasion, ch.
24; Conviction, ch. 31); the “guidelines” are followed by a sermon outline
of a passage of Ephesians, brief studies of key words in the passage, alter-
nate outlines, and finally a brief discussion of a homiletical subject (e.g.,
transitions, integrity in preaching, the Holy Spirit in preaching) which may
or may not be related to the subject of the “guidelines”.
While the concept of the book is praiseworthy, it regrettably is less than
successful in achieving both endeavors. The constant need to shift from an
expository concern to outlines to a related or tangential homiletical con-
cern is wearisome. One could use it as a workbook on preaching through
Ephesians, but then one would need to read all the “guideline” sections in
order to be instructed in the method. So one wishes the book were in fact
divided into two parts, one on expository preaching and one on developing
outlines and sermons hs illustrative and instructive. Moreover, the homilet-
ical “guidelines” and discussions are mainly of a spiritual-hortatory nature,
and (with some exceptions) not helpful in a “how-to” manner. The outlines
are elaborate and detailed, for, as Mumaw maintains, “There is no virtue
in having a subtle structure” (67). He loves to outline, and especially loves
repetitive outlines, e.g.,
A. Reconciliation resolves irritating differences. Walls of separation are
removed in Christ.
1. Christ removes the dividing wall of race
a. Racial barriers are removed by experience in Christ
b. Cultural barriers are removed by experience in Christ.
2. Christ removes the dividing wall of class
3. Christ removes the dividing wall of creed....
B. Reconciliation resolves antagonistic feelings (138, on Ephesians
2:14-18)
It is often difficult to determine how some of his elaborate outlines derive
from the text. And it would have been exceedingly beneficial to have had at
least one sermon included in order to see how Mumaw brings these masses
of divisions, sub- divisions, and sub-sub-divisions to life.
Two observations are in order. A Lutheran reader of this book is force-
fully struck by the difference in Lutheran and Evangelical approaches to
Scripture and preaching. Mumaw is concerned to present the Scriptures,
148 Consensus
“what the Scripture passage says applied to us”. Lutherans use the Scrip-
tures to preach the Gospel.
Secondly, a Lutheran reader is reminded by this book that the need
to teach “what the Scripture says” is an increasingly important preaching
task, and is impressed by the authority placed in the simple “there-ness” of
the text, i.e., the text with its truths is there before us, and that is reason
enough to expound it and to hear the exposition. Nevertheless, I do not
find this book a viable model for teaching the Scriptures to contemporary
media-age hearers. I would recommend the approach advocated by David
Buttrick in Homiletic; Moves and Structures (Fortress, 1987), which avoids
the rather dreadful “exegesis, exposition, application” sequence and pro-
poses a flow of dynamic “moves” which “exposit” the text and our lives at
one and the very same time.
Eduard R. Riegert
Waterloo Lutheran Seminary
Ritual and Pastoral Care
Elaine Ramshaw
Philadelphia: Fortress Press, 1987
117 pp. $11.00
Elaine Ramshaw, a Lutheran who teaches Pastoral Care at the
Methodist School of Theology in Delaware, Ohio, and guest speaker at
the Canadian Liturgical Society’s 1989 Symposium in Scarborough, On-
tario, has written a book in which she tries to bridge the gap between the
“ritualists” and the “counsellors” in ministry. She maintains that to sepa-
rate and isolate these two ministerial functions, as has often been done, is
to distort both functions, and to minimize the contributions each can make
to ministry. Furthermore, she sees the reality of wholistic pastoral care cis
lying between the hierarchical role of the pure ritualist and the “just folks”
role of the pastoral counsellor, in a realm she calls “mutuality”. She affirms
that pastoral leadership is an accepted and required ministerial role, but
demands that “leadership is defined by service” (20).
Following a brief introduction, Ramshaw presents her argument and
its illustrations in three chapters, each of which deals with a particular
category of pastoral care administered through ritual means. “Ritual Care
for the Community” deals with ritual as pastoral care in the context of the
congregational community. Here she discusses baptism, holy communion,
confirmation, marriage, and other life-cycle rituals, including such timely
topics as the confirmation of handicapped and retarded persons, rites and
rituals for divorce, and the communion of the baptized.


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