Table Of ContentPreach the Word aPentecostalApproach
Preach the Word
a Pentecostal Approach
Dr. Aldwin Ragoonath
© 2004 Dr. Aldwin Ragoonath
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Table of Contents
Foreword-Dr.DavidYonggiCho 8
Acknowledgements 10
1.Introduction 12
2. Theology of Pentecostal Preaching 16 a.The preacher 16
b.The message 28
c. A theological understanding of preaching 34 d.The altar service 37
e. Anexampleof a
Pentecostal service 40
3. History of Pentecostal Preaching 49 a. The first 10 years 49
b. Written and oral sermons, 1919–2000 70
c. Women preachers 76
4. Hermeneutics of Pentecostal Preaching
88
a. A holistic view of the Word of God 88 b. An example of a Pentecostal hermeneutic 91 c. A holistic
approach to preaching 94
d. The gifts of the Spirit that help preaching 96 e. Re-experiencing the text, helping the congregation to
experience the text 101
f. What about non-narrative texts? 111
5. Types of Sermons 121
a. Expositorysermons 121
b. Topical sermons 123
c. Counselling sermons 124
d. Need centered sermons 127
e. Allegorical sermons 129
6. Preaching, Healing and Deliverance Services 136
a.Why should we have healing and deliverance
services? 136
b. How often should you have a healing and deliverance service? 138
c. What type of preaching should you have in a healing and deliverance service? 140
d.Organization of a healing and deliverance Service 141
7.Outlining a Sermon 145
a. The need 145
b. The purpose of outlining (preaching) is to declare Christ 147
c. The present thinking in the Academy of Homiletics 149
d. Have a specific goal in preaching 150
e. Outline the purpose of the passage 151
f. Use the purpose statement 152
8. Sermon Delivery 164
a. Authoritative 164
b. Anointed 167
c. Passionate 168
d.Dialogical 170
e. Melodramatic 172
f. It involves the whole person 174
g. It is flexible 175
h. Natural 177
i. Cultural 177
j. Dress and Communication 178
k. Simple speech 179
l. Clear speech 180
9. Culture and Preaching 184
a. Biblical culture 186
b. Western culture 188
c. Non-Western culture 191
d. AsynthesisofaBiblicalworldviewandculture 193
10. Conclusion 198
Appendices 1, 2, 3 200
BIBLIOGRAPHY 208 Preach the Word: A Pentecostal Approach
FOREWORD
An African pastor asked me, “Pastor Cho, what is the most difficult challenge you have faced during your
years in the ministry?” I told him that without a doubt, sermon preparation is the most challenging part of
my ministry. Although every sermon is important, it is especially challenging for me to have a fresh
sermon every Sunday that will feed my congregation and meet their needs.
I have been in the ministry for the past 45 years, but every Monday my heart is burdened when it is time to
prepare a new sermon for the following Sunday. It is not an easy thing to prepare nutritious food.
Preachers are like chefs. No matter how many ingredients a cook has, if he or she is not a skilled chef, the
food will not be tasty. Of course, the Bible must be the main ingredient in the sermon, but how great a
sermon a pastor preaches is up to each pastor. People are spiritually hungry. If a preacher prepares a
delicious sermon, many of the spiritually hungry will come to eat it.
Pastors must study the Bible persistently, and always listen to the Holy Spirit. The Holy Spirit watches
over the hearts and minds of all people and can provide the pastor with the wisdom and knowledge of
what the congregation needs. In order to preach a sermon with deep flavor, pastors must research and
meditate on how the sermon will be prepared and served, much like a good chef.
As a Pentecostal preacher, the most important thing for me is to listen to the voice of the Holy Spirit every
moment as I preach. No matter how well we may have prepared a sermon, unless the Holy Spirit is with
us when we are delivering it, that sermon will wear us out, and our congregations will not be moved by it.
When we are preaching, we have to wholly depend upon the Holy Spirit and receive His help.
The greatest weapon available to the Pentecostal preacher is the Word of God. If a preacher does not
have the skill to prepare the Word of God for the congregation to be spiritually fed by the sermon, he or
she is not a qualified preacher. One must have the ability to skillfully deliver an adequate message in
home visits, in cell meetings, behind the pulpit, or wherever he or she may go. This is a requirement. Then
pastors can feed good pasture to their flocks, so they can have healthy spiritual lives.
In order to be able to prepare fine spiritual food for the congregation, we must always make an effort to
learn more and pray continually. Then we will grow in our spiritual lives and our churches will
experience continual revival.
It is the intent of this book to help you become a dynamic Pentecostal preacher for the glory of God. How
youprepare God’s message will determine the success or failure of your ministry.
David Yonggi Cho Senior Pastor Yoido Full Gospel Church Seoul, Korea June 22, 2003
ACKNOWLEDGEMENTS
I am indebted to my wife, Rubena, who has an encouraging spirit. She enables me to persist and has
kindly agreed for me to travel overseas to teach preaching courses and seminars to pastors.
My children, Sharla and Christa, have quietly encouraged me to keep writing for which I am grateful. I am
indebted to my son-in-law, Gilles Gauthier, who has given helpful advice and made sure that my computer
is always running.
My thanks to the many around the world who have participated in my courses. Those who participated in
pastor’s preaching seminars have helped me to sharpen the principles and concepts I present in this book.
Pastors and students who have practised my theories have seen remarkable growth in their churches. The
attendances at the church of one of my students has doubled in five years. My students have shown me that
this book can be a help to the whole body of Christ.
I want to thank Bruce Brand who has encouraged me and has spent many hours editing to make my work
clearer.
Of course I am grateful most of all to the Lord Jesus Christ who has given me the vision and the strength to
finish this manuscript and to do work for His Kingdom’s sake.
ENDORSEMENT
Aldwin Ragoonath’s book, Preach the Word, is a delightful book that admirably meets a great need for a
homiletics text that is geared to the unique context of the Pentecostal congregation. This very readable
book wisely guides the Pentecostal preacher through his or her own spiritual preparation for powerful
preaching. One will also find detailed advice for meeting the rigorous requirements of constructing a dis c
ipl ined and well-organized hermeneutical questions concerning how the scripture is to be fruitfully
interpreted as well as practical insights into such matters as the altar service after the message.
I highly recommend this book for use in Bible College class rooms. It should also be on the desk or
bookshelf of every Pentecostal minister.
Frank D. Macchia, Professor of Theology Director of Graduate Programs in Religion Vanguard
University, Costa Mesa, CA
1 INTRODUCTION
Pentecostal and Charismatic ministers are known for effective and fruitful preaching with an emphasis on
prayer, healings, miracles and exorcisms.
Pentecostal and Charismatic preaching is a type of preaching that is different from all other forms of
preaching. It is an approach to preaching that is not founded upon modern communication and homiletical
theory alone but also draws out homiletical and hermeneutical principles found in Scripture. (Some
homiletical principles rely more on communication theory than Scripture.) This approachis as old as the
Bible itself and it does give students and pastors homiletical and hermeneutical principles in preaching
the gospel. Pentecostals have a holistic approach to preaching and make their model the preaching
ministry of Jesus and the apostles. It is a fresh (yet old) approach to preaching that has the potential to
change one’s preaching ministry.
The Pentecostal approach to preaching has already proven its value to the Christian church by its growth.
Pentecostal/Charismatic churches are the fastest growing segment of the Christian church. There are over
five hundred and fifty million followers worldwide. The methods they use in preaching are certainly
worthy of inquiry.
The Pentecostal and Charismatic movements have grown very quickly since their inception. (The
Pentecostal movement started in 1901 and the Charismatic movement started in the 1960s.) Today,
Charismatic Christians are found in every Christian denomination and are at the front line of evangelism
and discipleship. Diligent ministers of the gospel want to learn the secret for their success.
Some people have suggested that Pentecostals don’t have a homiletic. Joseph Byrd speaks for scholars
who hold that point of view. In his dissertation, “Formulation of a Classical Pentecostal Homiletic in
Dialogue with Contemporary Protestant Homiletic,”2 he has put forth an unconvincing case. We are
convinced that Pentecostals and Charismatics have their own homiletic and their own way of
communicating the gospel. If homiletics is an approach to preaching which makes the Word of God plain
to a group of people then certainly Pentecostals have an approach to preaching. In this book, my research
on the subject, my experience as a Pentecostal minister for over thirty years and my experience in teaching
Pentecostal preaching are presented.
Who are Pentecostal and Charismatic Christians? They are those people who have experienced the
baptism of the Holy Spirit as the apostles did on the day of Pentecost. They also believe that the gifts of
the Spirit can be experienced today and that signs, wonders and miracles should follow their preaching.
At the beginning of the movement (1901) many were asked to leave their churches and were forced to
form new congregations. Charismatic Christians are Christians from traditional denominations that have
had a similar experience. The Charismatic movement started in the 1960s and 1970s but people were
allowed to remain in their churches. A Charismatic Christian can now be a Catholic bishop, the head of
the Anglican Church, a Baptist, a Methodist, a Presbyterian or a host of other Christians from all Christian
denominations. Christians who belong to Pentecostal denominations are called classical Pentecostals and
those who were allowed to remain in their own denominations are called Charismatics. Throughout the
book we use the terms ‘Pentecostal’ and ‘Charismatic’ synonymously.
This book seeks to bring together theoretical and practical understandings of preaching. It brings together
Pentecostal theology, ethos and preaching into a cohesive homiletical presentation. This book is academic
in that it teaches about Pentecostal homiletics and it is practical in that it gives suggestions on how to
preach—it is easy and can beapplied quickly to a preacher’s sermon preparation and presentation.
It is important for Pentecostals to study Pentecostal preaching because it is primarily through preaching
that their doctrines and emphases are communicated. And for the diligent, inquisitive and open-minded
student of preaching this book will widen your perspective; it will widen your worldview of the Christian
church and homiletical literature; it will give you a new appreciation about where Pentecostals and
Charismatics are coming from. We can all learn from each other.
Do Pentecostals assume that their method is the ‘be all and end all’ of Christian preaching? Certainly not.
It is an approach to preaching that we believe is balanced and finds its models in the Bible. However,
Pentecostals usea variety of methods in preaching. They want to learn from everyone so they can be at the
cutting edge of preaching and Christendom. Our prayer is that you will read this book with an open mind
and accept things that are applicable to your situation.
Chapter 2 gives a theological understanding of Pentecostal preaching. In Chapter 3 we look at theethos of
Pentecostal preaching and how that preaching has changed over the last hundred years. Chapter 4 gives a
framework for the hermeneutics in developing sermons. We explore some of the most popular methods of
preaching used by Pentecostals in Chapter 5. Then we seek to apply Luke 4:16–20 (the Biblical basis) on
how to conduct a healing and deliverance service in Chapter 6. In Chapter 7 ways are explored on how to
outline sermons that are in keeping with the ethos of Pentecostalism. In Chapter 8, sermon delivery, an
area of preaching that is of interest to most preachers. In the final Chapter we look at the global setting,
ways to preach sermons that are in keeping with Biblical, Western and nonWestern culture.
Joseph Byrd, “Formulation of a Classical Pentecostal Homiletic in Dialogue with Contemporary
1
Protestant Homiletics” (Ph.D. diss., The Southern Baptist Theological Seminary, 1990).
Ibid.
2
2 THEOLOGY OF PENTECOSTAL PREACHING
In this chapter we will explore:
1. the character of the Pentecostal preacher
2. the message he preaches
3. a theological understanding of Pentecostal preaching
4. the importance of the altar call
5. present an example of a Pentecostal service. We start by looking at the preacher himself since he is the
agent who communicates the message.
a. The preacher
Philip Brooks said, “Preaching is the communication of truth by man to man.”3“Preaching is the bringing
of truth though personality.”4 These two statements point to the importance of the character of the
preacher; the preacher is an indispensable part of that preaching. That is why we are talking about the
preacher first.
1. Personal character
By personal character we don’t only mean ethical behaviour but also the spiritual conduct of the preacher.
Influences
The American Keswick, John Wesley, and the various holiness movements have influenced Pentecostals
in the way they conduct themselves ethically and spiritually.5 The emphasis is on personal holiness. Some
Pentecostal groups teach that sanctification (holiness) is a second work of grace that follows salvation.
(The Holiness Pentecostals have accepted this position into their doctrinal statement). Wesley and the
holiness movements have affected Pentecostal preachers in two ways: positively, to live holy lives, and,
somewhat negatively, to a perfectionist theology. Perfectionist theology teaches that Christians can reach a
place where one does not commit sin.6Holiness Pentecostals deny that is what they mean by holiness but
that is what has been handed down, rightfully or wrongfully, by oral tradition. Since Pentecostalism was
started by people seen as being ‘lower-class’, perfectionist theology was easily accepted because more
often than not the underclass thinks in black and white terms. For example, at the beginning of the
Pentecostal movement holiness was defined as having short hair, neither makeup nor slacks for women.7
Perfectionist theology, in its simplest form, has created confusion in some people (including myself). I
sought to come to a place in my Christian life where I was sinless but I never arrived at that place. This
confusion has led me to study the subject more closely and has helped me to arrive at a more balanced
view of personal holiness. Now I just seek to follow the example of Jesus and walk in the Spirit. I seek
excellence, not perfection.
What Pentecostal ministers say
In a survey, Pentecostal preachers (100,000) in North America told me that the personal character of the
preacher is fundamental to preaching and that it is more important than a minister’s preaching skills. 8
The New Testament writers place the same emphasis on character. Nowhere does it mention that a
preacher should have good pulpit skills. Instead, in every list describing the qualifications of preachers,
the thing that is emphasized over and over again is the personal integrity of the preacher. Some of the
characteristics mentioned are a good husband, a good father, an example to the congregation and an honest
and hospitable person. (Titus 2:12-15; 1 Timothy 1:5-9; 1 Timothy 1-7). Aristotle also taught that we
communicate best by our character. 9
Vincent Beng Leoh, a Pentecostal homiletician, has examined the question of ethics and preaching in his
dissertation “Ethics and Pentecostal Preaching: The Anastatic, Organic, and Communal Strands”, and has
concluded that Pentecostal ethics is a balance between obeying the Word and the guidance of the Holy
Spirit. He writes:
Religion, for the Pentecostals, is not ethics. The emphasis, rather, is upon a living relationship and an
unmediated experience of God. Harvey Kennedy Clow writes, ‘Where others would rationally consider
alternatives and then choose, the Pentecostal would consider alternativesand then wait for a ‘leading of
the Spirit’. Pentecostal experiences in relation to the Spirit and Scripture serve as a basis for ethical
judgment. The Holy Spirit is the source and criterion of ethical discernment while the Bible provides the
authoritative ethical norms for existence.10
What we are trying to say then is that the Pentecostals’ view of holiness (I am not thinking of the 10
commandments, sins of the flesh—they are unquestionably wrong), is guided by Biblical principles that
help ministers to make right ethical and moral decisions.
The character of God should show in us
The prime characteristic of God is His holiness. If we claim to be Spirit-filled and walking in the Spirit
then out of that relationship should be evidence of the character of God in our lives. Without doubt
personal holiness should be reflected in our daily lives. Furthermore, the word ‘Christian’ means ‘Christ-
like’. If Christ lives in us, then by the way we live and speak, people should be able to recognize us as
being disciples of Christ.
A Pentecostal minister should be an individual of personal integrity, be committed to the Lordship of
Christ and be filled with—and walk in—the Holy Spirit. The fruit of the Spirit should be evident. When
in doubt about proper ethical behaviour, things not mentioned in Scripture by name, both the Holy Spirit
and the principles of Scripture and Christian counsellors should guide in determining proper conduct.
This would give guidance about ‘workaholism’, racism, sexism, sexual deviant behaviour,
professionalism and materialism to name a few.
When we think of a person’s integrity we think of someone who is transparent, who behaves the same way
in the pulpit as at home, who keeps his word, is honest in business dealings, is kind, considerate of others
and is, in every way, a Christian. The pastor, as a representative of Christ and the local church, should
display exemplary behaviour to the world. Christian character should be seen when filing income tax (not
withholding information) and appropriately tipping waiters in restaurants.
The pastor should have a nourishing relationship within the local church in sermons (sermons that are
instructional and feed the people) and in counselling and care for the people of God.
Fasting, prayer and daily devotions
Fasting, prayer and daily devotions are the secrets for the success of Pentecostal ministers.
A theological understanding
Fasting and prayer is as old as the Bible—they go together. Fasting is going without food for a period of
time for spiritual reasons.
There are three types of fasting in the Bible: a total fast, a partial fast and a supernatural fast. The total
fast is when one goes without food for a period of time—it can be up to forty days. It is like what Paul did
after his conversion when he was struck blind. A partial fast is like Daniel’s when he went without certain
kinds of foods for twenty-one days. (He probably drank liquids). A supernatural fast is going without food
and water like Jesus did for forty days.
When people in the Bible fasted and prayed they always did so for a specific reason. When Daniel fasted
for twentyone days, he prayed that God would reveal the future of Israel to him (Daniel 9). God did!
When Jesus fasted for forty days He wanted to defeat the devil (Matthew 4:1-11) and prepare Himself for
ministry. Paul fasted after his conversion while waiting for God to complete the work he started in his life
(Acts 9:1-19). We should have a specific goal in mind each time we fast.
Fasting, in the Bible, seems to be associated with power. People who spent time in fasting and praying
seem to have power with God and man. Jesus taught his disciples that fasting and praying goes together
especially when praying for a demon possessed person. (Mark 9:29)
A Pentecostal interpretation
Some theologians have suggested that the Pentecostal and Charismatic movement is a prayer: that is
precisely what it is! The enthusiasm, the evangelistic fervour, the sacrificial giving, the power in the
pulpit, the growth of the churches, signs, wonders and miracles are all the result of intense and consistent
praying and fasting.
The worldwide Pentecostal movement was birthed by prayer and fasting. William Seymour fasted for
several days before the first person was filled with the Holy Spirit at the Azusa Street revival.11The
movement was sustained by preservice and after-service prayer meetings where people spent hours or
days in prayer to be empowered by the Holy Spirit.
Pentecostals fast and pray for several reasons:
• for God to break the power of sin in their lives. They believe that the power of sin, the works of the
flesh and bad habits that hinder the Holy Spirit working through their lives, can be broken by God in the
context of prayer and fasting. They want to live holy lives. (This is not to say that they will neglect
counselling when it becomes necessary). Pentecostals believe that God will more readily use a clean,
rather than a dirty, vessel. Fasting and prayer is a way to say to God that we do not know what we are
doing. Giving up food that is essential for our daily sustenance is a way of telling God, “I am totally
dependent upon you.” In the psychological sense it is total abandonment to God, total dependence upon
His grace, mercy and power. This abandonment becomes a prayer to God that, in itself, is therapeutic and
God will more readily use us.
• to provide periods of time to seek God, to get to know Him and to recognize His voice. If the Holy
Spirit is sent to guide the church, and He is, then we need to recognize His voice. This is probably one of
the secrets for the fruitful ministry that Pentecostal ministers enjoy. It is not uncommon for ministers to
block out periods of time to fast and pray. They may do it in their pastoral context or on a retreat, away
from the church. This practice varies from pastor topastor and country to country but fasting and prayer
remain constant. With so many voices clamouring for a Pastors’ attention, Pentecostal ministers regard
fasting and prayer as necessary for ministry. Pentecostals believe that we can get to know God and
recognize His voice best in this context.
• Pentecostal ministers fast and pray to ask the Holy Spirit to guide them into fruitful ministry. Peter was
praying and fasting when a centurion sent for him to explain to him and his household the way of
salvation. Many people became Christians as a result of that encounter. Paul was forbidden by the Holy
Spirit to preach in Asia but was directedby Him to preach in Macedonia (Acts 16:6-10) where he
enjoyed fruitful ministry. As it was for Paul, opportunities to preach today are abundant. Success lies in
the ability to hear and obey the Spirit’s voice. Pentecostal ministers will spend time in fasting and prayer
while seeking to discern which door of ministry they should walk through. This may be about accepting a
new pastorate, going as a missionary overseas or embarking on a building program.
• fasting and prayer makes us channels that are more available for the Holy Spirit to use. Can
spendingless time in fasting and prayer lessen the likelihood for the Holy Spirit to use a minister? Yes,
because the Holy Spirit has been given the authority to guide, empower, and build the church. Not to
spend time with Him nor learning to recognize His voice can lessen the effectiveness of one’s ministry.
Theconcept of being a “channel of the Holy Spirit” is a term coined by Pentecostals meaning that we are
only vehicles of God’s grace to a dying world. We cannot do anything in our abilities. The Holy Spirit
uses people that listento His voice.
• Pentecostals fast and pray for God to break the stronghold of the devil in people’s lives. Paul reminds,
“...our struggle is not against flesh and blood, but against the rulers, against the authorities, against the
powers of this dark world and against the spiritual forces in the heavenly realms.” (Ephesians 6:12,
NASV) Daniel says a similar thing when he could not get through to God in prayer. Michael, the
archangel, was hindered by demons from bringing an answer to him. The angel said, “the prince of Persia
was withstanding me for twenty one days...” Daniel 10:13 (NASB) (The prince of Persia is believed to
be a demonic spirit that had the control of Persia). Pentecostals recognize that the spiritual sphere
influences behaviour. The devil and his agents control the spiritual sphere to hinder people from
responding to the gospel, hinder signs, wonders and miracles from happening. This explains the
dysfunctional behaviour of many people.
Korean Christians taught other Christians how to pray by their emphasis on daily early-morning prayer
meetings and Pentecostals in South America are teaching us about spiritual warfare, learning how to
destroy the strongholds of the devil in a person, church, community, city, in a geographical location and in
a country. This is always done in the context of prayer and fasting.12
• to woo the presence of God to work in healing and deliverance services. Jesus reminds us that we can
only see people completely delivered from demon possession, or be healed, when we fast and pray. In my
many years of travel and ministry I have never encountered anyone who worked in this area who did not
spend extensive times in prayer and fasting every week (see chapter six).
• for a fruitful evangelistic ministry. Anyone who is a successful evangelist spends times of fasting and
