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The Pumpkick from New Belgium Brewing Company debuted in the fall of 2013. As far as I can tell, it hasn't changed much over the last 3 years. It is also the only pumpkin ale I have tried that lists cranberries and lemongrass as ingredients. This one really intrigued me, so I made sure that New Belgium was a stop on my journey to find the perfect pumpkin ale.
New Belgium was founded in Fort Collins, Colorado back in 1991 and they are currently working on expanding to Ashville, NC. The success of the Fat Tire amber ale put New Belgium on the map and they haven't looked back. Their annual production of just under 6 million barrels per year makes them the fourth largest craft brewery in the US. So yeah, they're bigtime.
Like most pumpkin ales, the Pumpkick is available starting in August/September and the distribution is pretty wide. I don't have an exact list of states, but New Belgium is just about everywhere. Although, I have it on good authority that New Belgium is hard to find in New Jersey.
New Belgium Pumpkick
Style: Pumpkin Ale
Hops: Nugget
Malts: Pale, Munich, Caramel
Additional ingredients: Pumpkin juice, Cinnamon, Nutmeg, Allspice, Cranberries, Lemongrass
Availability: Seasonal (August – October)
MSRP: $9.99 6-Pack of 12 oz bottles
Brewer: New Belgium Brewing – Fort Collins, CO
Beers consumed for review: 2 – 12 oz bottles
Nose: There was some of that Saison funk on the nose. This concerned me. I am not a fan of that Saison funk, so I was immediately skeptical. Notes of cinnamon and nutmeg were prominent as well. A mild sweet pumpkin note was tempered by a bright fruity sour note. There was a LOT going on.
Appearance: The beer was a cloudy, golden orange color. I know golden orange is a funky descriptive, but when you pour it, you'll see what I mean.
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Lambsquarters are considered a weed but are really a fantastic edible green that probably lives in your yard right now.
wild greens
Sweet and Sour Ramps
So far as a ramps recipe goes, this is an easy one. The origins of this recipe are Italian, where they call this method agrodolce, or sweet-and-sour. You can do this to any sturdy vegetable, from ramp bulbs to pearl onions, small turnips, carrots, parsnips, and even things like cauliflower. It is a great accompaniment
Spring Ramp Risotto
It should be obvious by now how much I love spring onions in all their forms. This light, lovely Italian rice dish highlights whatever wild or store-bought green onion you have on hand, spiked with fresh spring green herbs.
Wild Herbs: Monardella Mints
Mountain pennyroyal is a widespread mountain herb in the American West. Think of it as a combination of mint and marjoram. It is one of our most spectacular native wild herbs.
Italian Ricotta Spinach Dumplings
Called strangolapreti — "priest stranglers" — in Italian, these dumplings made with breadcrumbs, cheese and a green thing (spinach, amaranth, chard, etc) are easy to make and are a great vegetarian main course or side dish for something meatier.
Venison Stew with Wild Greens
A Greek-inspired venison stew slowly simmered with all sorts of wild greens, from dandelions to lamb's quarters to wild fennel, amaranth, orache — really whatever you can find. Of course this is also great with turnip or mustard greens, kale or collards, too.
Ramp Pesto
Wild onions, ramps especially, make a great pesto. This is my version, which is pretty classic — but you can play with pesto a lot, changing the nuts, cheese and herbs at will.
Pickled Ramps
Pickling ramp bulbs — or the bulbs of any large wild onion — is a great way to preserve the harvest. These are fantastic served with cured meats and cheeses, or chopped into a relish or just eaten as a snack.


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"He must increase.
But I must decrease."
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
John uniquely presented John the Baptist uttering the famous words that Jesus must increase (ἐκεῖνον δεῖ αὐξάνειν) but he had to decrease (ἐμὲ δὲ ἐλαττοῦσθαι). This was a clear message to the disciples of John the Baptist. His job was done. He would decrease as Jesus increased. This was also a historical reality, as the followers of John the Baptist diminished, the followers of Jesus increased. Perhaps there was some bitterness between the two groups, since some of the former disciples of John had already joined Jesus, as in chapter 1:35-42. Do you think that some religious leaders are bitter towards each other?


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NOT a Cougar. Jayden Jaymes was Only 26 or 27 here and to be a Cougar a Woman has to be 40 or Over. Get it. So You can Say Bitch. Slut ,Whore, BUT NOT Cougar. She's NOT a MILF either Because She has NO Offspring .
Who's the one with the long hair
These videos seem to be designed to tell young studs that all they need to be a great lover is a big cock. Not so! The shape of the cock and the skill of the lover are more important than the length of the cock. Despite considerable bragging, which tends to distort the facts, the average cock is 5 to 7 inches long. This applies to black, white, Hispanic, Oriental, etc.. Remember, a 7 inch cock is a pretty big one. True, there are some that are 10 to 12 inches long, even a few that are longer, but the average is still 5 to 7 inches long. Most women (about 80%) don't care for the bigger cocks. They are uncomfortable. A few like the bigger cocks. I like a cock about 6 to 7 inches long. I have a friend who likes the real big cocks. Her BF is Hispanic and he has the biggest cock I've ever seen. My current BF is of German descent and he has between 6 and 7 inches and he is the best I've ever had.
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The Preaching SecretHow to not lose friends and anger people.
If you set about the preaching task with determined assiduity, it's going to happen. You are going to say something that upsets someone, and maybe many someones. After this happens, if you still have the ginger to declare, "Thus saith the Lord," it will happen again. Just to be clear, I'm not referring to times when the preacher goes off script and pours out offenses on the congregation. I'm talking about when you are preaching a hard passage. If you are determined to preach what the Bible says, as the Bible says it, you will run into hard passages.
Preaching Hard Passages
By hard passages, I don't mean passages hard to understand like Ezekiel's wheels. I'm referring to passages that are hard to explain publicly for different reasons. Some passages are hard because they deal with delicate or sensitive subject matter, like some of the laws in Leviticus, events in Judges, the strange woman in Proverbs, the entire Song of Solomon, Isaiah's ministry of nakedness, etc. Some passages are hard because they deal with a widely debated subject that the congregation could be divided over, like marriage and divorce, women in church, etc. Some passages are hard because they tip sacred cows and rebuke cherished traditions. Some passages are hard because they address some recent or historic problem within the congregation. Varying circumstances could make a passage hard to preach in that place and time. Of course, you have to allow for the outliers, like when you've preached some genealogy from the Chronicles and Sister Sally stomps out in a huff afterward. Sometimes you won't know a passage is hard until after you've preached it, because it will step right on someone's pet sin and they might accuse you of spying on them.
We need to know how to preach such passages without upsetting people. That's the secret, but we will get to that in a moment. First, let's think about some wrong ways of preaching hard passages that you've probably seen before.
- Evasive maneuvers
This strategy simply tries to avoid hard passages. If you're a random, shotgun preacher, you can pick your way around the Bible and avoid any passages that will cause trouble. The downside to this strategy is that any length of time using it will stunt the growth of the congregation by leaving them malnourished in the Word, and it will also not fulfill the ministry you've been called to for preaching all the counsel of God.
- Selective hearing
This strategy relies on parallel passages in the Bible. Sometimes a passage has a parallel passage in another book and sometimes the parallel doesn't have the troubling word or phrase. The preacher can select the innocuous version and still deal with the general subject while acting like that other passage doesn't exist. One of the downsides here is that the congregation probably knows that other passage is there and their interest was piqued when they discovered the subject, because they wanted to know how the troubling parts were to be dealt with. The preacher who doesn't even acknowledge the difficulty loses credibility with the congregation and his argument is weakened.
- Bait and switch
This strategy involves warming up the crowd with strong expressions of how controversial your subject matter is and how hated you will be for daring to utter it publicly. You have to sell it, "Y'all will probably run me out of here after you hear what I have to say." That's the bait and the switch comes in when the preacher proceeds to preach something that congregation well knows and believes. Not only will they not be upset, but they will be cheering him on. The biggest downside here is that you're not being honest. You've made it out like you're playing the man before Bloody Mary, but really you've only preached to the choir and might get the fellowship hall named after you.
- The revelation
This strategy involves properly setting up a message likely to offend by lengthy explanation that the preacher has been given a message from God and has no choice but to deliver it. Various phrases are employed: God gave me this message, God told me to preach this, the Lord laid this on my heart, etc. Effort is made to let the preacher off the hook for delivering a hard message because he was only the messenger. There are a few downsides here. The blow is never really softened in these situations and the preacher only sought to cover himself for a message designed to upset. Aside from this, the preacher has purchased cover for himself at the expense of preaching serious error. When he prefaces his message by saying God has given it to him in some way, he has denied the sufficiency of Scripture and the closed canon. He has dared to speak revelation to the people and the looming threats of Revelation 22:18-19 hover near.
What is the Secret?
Now we've come to it. How do we preach hard passages without upsetting people? First of all, we must preach hard passages if we are to preach all Scripture, which is the duty of the faithful preacher. We must understand there is no getting out of it. Second, preaching the whole counsel of God will upset people. Have you read the Bible? God's Word tends to upset people and when people are upset, they tend to lash out. Since there is a great gulf and they're unable to grab and pillory God himself, they will do the next best thing. They will seize his preacher and do what they will with him. Read the lives of the prophets and apostles. People got upset when those men spoke the Word of God.
We do want to avoid unnecessary offense and we do want to help the people we preach to. What is the secret for preaching hard passages in the most helpful way? The answer is: expository preaching. Expository preaching is preaching the meaning of a passage in its context. Topical exposition is preaching a subject from selected passages that explains those passages in their context. Sequential exposition is going verse-by-verse through a single passage in a sermon, or through a book in a series of messages. Expository preaching seeks to make the meaning of God's words plain. Expository preaching endeavors to show people what God has said and meant in the words he inspired to be written.
People will still disagree and get upset with the preaching of hard passages. However, when you demonstrate care for God's Word and care for their souls in carefully expounding the Spirit's words, you will have credibility and do the congregation good in the long run.
By Any Other NameWhat should we call it? Sermon titles is not a riveting subject. Let's just admit that up front and get that out of the way. In terms of what is important about a sermon, the title is not high on the list. But, with that said, often the title of your sermon is the first thing people are going to encounter. If you publicize your sermon titles in advance, or if you publish your sermons in written, audio, or video form, the title is the first thing people see. Bad titles probably discourage people from clicking the link when other interesting things appear in their feeds.
Titles are not that important to the congregation you stand before week to week. They are live in-person in front you already. Your introduction is typically more important at that time to gain their attention. Titles are more important on the outside. If you release your sermons into the wild, I'm assuming you do so with the hopes they will be heard. Here is where good titles can interest and encourage people to listen and bad titles can put up a barrier to listening. If you truly view online sermons as outreach, then your target demographic is made up mostly of people who do not know they need your message or even why they need it.
Think about this in marketing terms for a moment. If you are trying to sell a product or service, you have to reach your target audience. If people don't know what you're selling, they can't very well buy it. In order to sell anything, your product has to fit into one of two categories. First, it must meet a need or want that is known to potential customers. In this case, they know what problem they have and are looking for a solution. So you need to get their attention in a way they immediately recognize you have what they are looking for. Second, your product must meet a need your potential customers don't realize they have. In other words, you're trying to sell a solution to a problem people have but they don't realize they have. This is generally some technology or service that makes some task easier for them. They don't realize there is a better way to do it, so you have to educate them to the problem. Ideally, once they've recognized the problem and the validity of your solution, they're ready to buy.
Selling to the first group is easier than selling to the second. If people are already looking for what you have, you just need to ensure visibility so they find you. However, if people are bouncing about on their merry way, watching cat videos and reading the latest gossips available online, you have to get their attention and quickly get them to understand they have a problem and need your solution. If you're putting out sermons, your potential audience is some in the first group and many in the second. I realize people will not be comfortable with the marketing comparison I've used, but if something as simple as a published sermon title could result in more people hearing God's word, isn't it worth some attention?
Titling Do's and Don'ts
I don't know any hard and fast rules, but I can give some personal observations. I've talked with some who agonize over titles for lengthy times and tinker with subtle things endlessly. I can't recommend this. Titles deserve some attention, but I still think a good sermon with a mediocre title is better than a mediocre sermon with a good title. You want people to listen and you want them to come back and listen again. Titles can help or hurt. I think about this more than I used to, so here's my list in no particular order.
- Informative
Titles should give listeners some idea about what they are going to hear. I have used titles like "Colossians #3" in the past. Such a title is not very informative. It could be worse, but not much. A person seeing that knows it is the third message in a series of messages on the book of Colossians, but they don't have any idea what the message is about. I could have improved the information by rather using the title, "Paul's Prayer for the Colossians." That's still not great, but it would be better than the first one.
You want to avoid titles that are overly technical, confusing, or too long. You want a brief title that informs the potential listener what the sermon is about. In terms of the information conveyed, you want to keep it simple.
- Accurate
Titles should match the sermon content. Not only do you want to inform, but you want to accurately inform. The title should accurately describe the content of the sermon and the sermon should deliver on the title. If you over-hype or get too flashy with the tile, the sermon will be disappointing. You can also lose credibility so people will not come back to hear more. You want to avoid being too clever so that your title plays on something so subtle that people listen and cannot make the connection.
In a way of thinking, your title is a promise you are making to the listener. Keep your promise and deliver on it. You want to maintain accuracy, but understating is probably better than overstating. You don't want to be clickbaity with your title.
- Interesting
Titles should pique curiosity and/or invite people in. You want interesting along with informative and accurate. The title can convey some sense of how the sermon will help the listener. Avoid narcissistic titles. You should not be the hero of your sermons and neither should you be the hero of your titles.
Sometimes it's good to use applicational titles. Such titles speak directly to the listener. For example, I recently used the title, "Will You Hear?" I'm not saying it's the greatest title ever used but it does speak immediately to the listener. The message was an expository message on part of Isaiah 28, but one of the applications of the passage was a challenge to hear God's word. Again, it's not the greatest title ever given to a sermon, but it fits the criteria of being informative, accurate, and interesting. It's definitely a better title than, "Isaiah #42." Any time you can speak directly to the needs of the listener, you can invite them in to listen.
It's worth giving time and attention to titles, but not too much. You're not trying to do everything with a title. I think you're simply wanting to improve this aspect of the sermon and remove hindrances so more people will possibly listen.
Faded Jean BluesOn being your own man Spurgeon urged his pastor's college students to "throw away the servility of imitation and rise to the manliness of originality." 1 He never wearied of telling them to be themselves and warned them against any imitation or pretense. Preachers should neither be copycats nor men-pleasers. Be your own man. Be an independent thinker. Be yourself. Don't be a slave.
Was Spurgeon consistent, though? You have probably heard or read another of Spurgeon's well-known quotes: "The man who never reads will never be read; he who never quotes will never be quoted." 2 The first quote is from a lecture to his students and the second is from a sermon he preached from his pulpit in London. In the one, he said to be original and not an imitator. In the other, he said to read and quote other men. The two statements are least in tension, if not in conflict. How do you be original and quote others? How can you be an independent thinker and read the thoughts of others?
The statements can be resolved, and resolving them answers the pertinent questions for us: How do you be yourself, an independent thinker, truly your own man? Part of the problem lies in misconceptions of what being your own man is. Misguided attempts at being one's own man range from comical to sad. Let's explore the wrong road for a moment.
On not being your own man
Examples of getting this wrong are crowding in my mind like shoppers at the doors at Walmart waiting for Black Friday to begin. However, I am going to restrict admittance so as to keep this manageable. One way to get this wrong is like the angsty middle school girl. She wants to be her "self" so she goes goth, dyes her hair pink, or otherwise adorns herself in outrageous fashion. She seeks society among outcasts, isolating herself and always bewailing the fact her lot in life is all because she doesn't "fit the mold." She never considers that her ostracism is mostly self-imposed, or due to the fact she's not nice or not a very good friend. Maybe she never considered that her attitude stinks worse than the fourth-hand military jacket she got from Goodwill.
If we look across the landscape of American Christianity, we see that preachers trying to be themselves doesn't look a lot different. Some wear jeans and t-shirts, have their hair a little longer, and eschew churchy talk for grittier street words. Whatever difficulty they face, they quickly blame it on other people oppressing them for being "different." They don't "fit the mold" either, and they repeatedly tell everyone about it. They don't seem to consider their conflicts with people might have more to do with their own attitude and pretensions than it does other people's backward ways. In fact, other people don't seem to be as hung up on their clothes as such preachers are.
I could get up in the morning and put on cowboy boots and a cowboy hat, but that doesn't make me a cowboy any more than faded jeans makes you your own man, or any more than putting a tie on a duck makes the bird a preacher. Being your own man is not that way. You cannot be an independent thinker by simply changing your shirt. It's not about crafting an image or affecting a persona through something we can put off or on.
One other way we get sideways on being our own man is thinking we are islands, off to ourselves. We don't read or listen to other men. I've heard numerous boasts to that effect through the years. As it turns out, that sort of thinking for ourselves is actually only thinking of ourselves. It's sitting in our own personal echo chamber where we only admit those who already agree with and support us. This was certainly not Spurgeon's ideal of originality, whether in his counsel or in his practice. He was known for reading several books a week throughout his life. He urged preachers and all Christians to be reading. You remember the earlier quote from him about reading and quoting? Directly after that statement he said, "He who will not use the thoughts of other men's brains, proves that he has no brains of his own." 3
Aside from that, Proverbs identifies the man as a fool who will not receive counsel and instruction from others (Proverbs 1:7; 10:8; 12:15; 15:5). Thinking that being your own man means having no regard for the thoughts of others is thinking you are the wisest person in the world. It is thinking there is no other human being that can teach you anything. To be an independent thinker, you have to first be a thinker. Spurgeon said that kind of thinking proves you have no brains of your own.
Not such a problem after all
If you think about the two different pieces of advice, the answer is there. On one hand, Spurgeon said to read others and use the thoughts of others. On the other hand, he said to be original, not a slave, and not an imitator. How do you do both of those things? You do it by reading or listening thoughtfully for understanding. Someone who reads or listens to someone and then simply reproduces them verbatim, hasn't learned nor understood anything. Your own thoughts haven't been sharpened or informed. You could be a lazy plagiarist or a thoughtless plagiarist, but you would still be only a plagiarist. With practice, you could recite Shakespeare, but that doesn't mean you understand it.
Reading thoughtfully for understanding means a sort of reverse engineering of what you read or hear. You must follow the argument, or the train of thought, to see how the conclusion was arrived at. If you hear a good sermon, don't just get up and preach it. Examine it. Reverse engineer it so you understand why it was good. If a preacher makes a great argument in the pulpit or in print, work to understand why it is a good argument. If you hear an apologist give a good refutation of error, work through it to understand why it was good and why it was effective. Just because something sounded great or affected you, don't turn around and use it on others. You have to study it. You have to make sure it is true and the logic of it sound.
This is reading or listening on another level. You are not only hearing what someone thinks; you are also understanding how they think. You will detect blindspots and prejudices. Doing so sharpens your own skills and thinking. Working at this will improve your own thinking and make you a more independent thinker. It will grow your discernment to where you're not as easily wowed by a charismatic or persuasive speaker.
Being able to get to the bottom of things is critical for independent thinking. This post is not about properly attributing your sources. That is a good discussion but not the topic at hand. You could come across a well-put statement and recite it with proper credit, but still not understand it. What does the quote mean? Why did the author say that? How did he come to that conclusion?
Pastors must refute error (2 Timothy 2:24-26; Titus 1:11, 13). Refuting error requires having a reasonable understanding of the error. You must get to the bottom of things with error in order to understand how and why it is error, and to fully refute it. Are your people to avoid error simply because you told them so? Will you convince and instruct anyone by simply saying, "Trust me, that's wrong." Though some may trust you in the situation, without showing them how and why the error is wrong, you have not helped them mature. It takes more than "I say so" to keep yourself and your people from being tossed about by every wind of teaching (Ephesians 4:14). Pastors must be independent thinkers so they can model independent thought and equip their people to think independently. It's not jeans and t-shirts that guide and guard people away from error. And, if you leave this post thinking I'm talking about what preachers wear, you haven't got to the bottom of it.
This is Your First RodeoHow to take your first church After preaching a while, you will be called to your first church. You will not be ready. Depending on the quality of mentoring, some of you are more not ready than others. Before being called, the church, or someone from the church, will ask you questions and those questions can be anything. It's hard for me to help prepare you for that other than to say be ready for anything. If the church went through a bad experience with their previous pastor, you will probably be asked a number of odd questions that are mostly designed to make sure you are not like him. If the church's previous pastor was unhealthily venerated, the church will ask you many questions mostly designed to ensure you are just like him.
Be ready for anything is the best I can do from this side of the process. You cannot control what a church says or does in communicating with a prospective pastor. But, you can control what you do in the process and you should remember you are interviewing the church just as much as they are interviewing you.
The Questions You Should Consider Asking
I am not promising the definitive list. I'm sure others with more wisdom and experience can add to this list. My goal is only to list several things you should consider about a church before you accept the call. And we're off.
- Church Documents
You will want to ask for a copy of their church documents, i.e., articles of faith, constitution and bylaws, covenant, etc. You need to learn about their doctrine and practice. If the church doesn't have these documents, or if they're vague or very brief, you will need to ask questions to find out the sort of things that would be in such documents, if they had them.
- Church Officers and Staff
You need to know every position the church has and who holds those positions. You need to know if those are paid positions and what the responsibilities of those persons are. In this area, you need to know things like the handling of finances, cleaning and property maintenance, etc.
- Church Membership
You need to know how many members the church has. You need to know how faithful those members are to the services and such. You need to know if the church maintains members who are not in the area. You need to know the church's position on attendance and how problems in this area are addressed. You need to know if the church has any special needs members, such as elderly, shut-in, nursing home, etc.
- Church Calendar
You need to know what a typical year in the life of the church looks like. What events does the church have? What special services?
- Church Missions
You need to know what missionaries/ministries the church supports financially. You need to know what outreach the church does locally.
- Church Expectation
You need to know what the church expects of a pastor. Their expectations may be biblical or not, but you need to know what those are. This would include anything and everything they expect a pastor will do.
- Church Pay
You need to know the salary they're offering, how it will be paid, etc. If they have a parsonage, you will also need to know their expectations regarding it.
- Church Problems
You need to know if there are any current problems within the church membership or between them and other churches. You need to know what you're stepping into as much as possible.
- Previous Pastor
You need to know about the previous pastor and what happened with him. I am not suggesting nosiness, but you need to find out relevant things to pastoring this church.
No Perfect Churches
Again, that list is not the definitive list, but it is a list that touches on many areas and discussing these things will probably bring out what you most need to know. It's better to eliminate surprises as much as possible. Some things that come up will need an immediate conversation, while others you just need to be aware of. Answers to these questions will affect the way you do things. I am not suggesting that any bump in the road here means you have to run away. Remember that things are not always what they seem and there are no perfect churches, or perfect pastors.
AdriftIt was in that moment the preacher realized the people's heads were bobbing like flotsam that hadn't yet reached the shore.
Twenty-two and a half minutes in, I didn't know where we were. I didn't know how we got there and I didn't know where we were going. No, I'm not describing a senior moment. I'm not talking about an ill-fated hiking excursion, nor a road trip. I'm talking about being in the middle of a sermon like you are in the middle of a windless and waveless ocean, adrift.
You've been there. Whether you were behind the pulpit or you were a pew weight, you've been there. The sermon started with promise, but lost its way. Some preachers recover better than others, but it's still a tough spot. As a preacher, what do you do? How do you recover?
The Best Way to Right the Ship
Writing experts teach you should hook your readers and pull them in by building suspense or curiosity. Most ad copy promises you a vital solution, but you have to keep reading and reading. It takes a long time to finally get to that solution. Since you're not paying for this advice and I have nothing to sell you or sign you up for, I'm going to go straight to the single best solution. The best way to fix being adrift in the middle of your sermon is to never begin to be adrift in the first place. See, if you never start to go adrift, you will never be adrift.
Are you disappointed? It really is the best way to not get lost in your sermon. I see what you mean though. That's not extremely helpful. Maybe I can do better, but we will have to take this in two parts. First, if you are adrift in the midst of a sermon, there's not a lot that can be done to save it. I think it's best to cut off whatever you've been babbling and get straight back to the sermon, like when you've shanked one into the woods off the tee. The best thing to do is get back to the fairway with the least strokes possible. It makes for an awkward transition, but it's better than trying to do some weird turnaround and tie-in of your irrelevancy to the sermon you're supposed to be preaching. That only confuses people more and you might accidentally preach some heresy. If you're quick witted, you might be able to make a joke and smooth it out a little, but it's best to get back to the sermon with the least words and time spent possible.
The second part is where I can be more helpful to young preachers. That's the part about not beginning to be adrift in the first place. As much as possible, you want to avoid getting lost in your sermon. What I mean by getting lost is not just the occasional turning to the wrong reference or momentarily losing your place in the outline. I'm talking about when you have drifted off into irrelevancy from the the point of the sermon. It's not just a minor rabbit trail.
How Not to Get Lost
I can give three steps here that are most beneficial to keep you from getting lost in the middle of a sermon. Sure, exceptions always exist, but don't worry about exceptions. There is no one right way of preparing and preaching a sermon, but all biblically faithful sermons will have some things in common. My point is that qualifiers do exist for this list, but I'm not going to give a hundred qualifiers.
- Outline
Avoiding getting lost in a sermon is mostly going to depend on your preparation for the sermon. Some form of outline is needed, even if you want to preach without any notes at all. In making an outline, you are working through the message and arranging points in a logical order. Putting an outline together makes you think through the sermon and it should become obvious to you where you've not given proper support for a point, where you've transitioned from one point to another that does not follow, where you have a point or subpoint that is not relevant to the point of the sermon, and if you've worked yourself into a corner. These kind of problems in a message can set you adrift, but if you identify them ahead of time, you can fix them before you ever get up to preach.
- Stick to the point
If you've worked through the sermon ahead of time with an outline, then you should know the material well that you are going to preach. For the most part, you need to stick to what you have prepared. Don't be slavish. I'm not suggesting you have to write down every word you're going to say and then only say what you've written down. The farther away you get from your notes, the farther you are getting from the point of the message, and the closer you are getting to drifting off. Many thoughts will come to mind while you're preaching. Some of those should be said and some of them shouldn't. It takes experience and discernment to navigate that.
Young preachers have a struggle here because they're tempted to try to say everything every time they preach. Let me relieve some pressure here. You are not preaching the definitive sermon on your subject. Even if you think you are, you're not. Furthermore, don't try to do that. Take a manageable point and preach it well. Stick to it. Don't try to say everything.
- Exposition
One of the best things a preacher can do to avoid getting lost in a sermon is to preach expositorily. You can and should do this by preaching through books, especially if you are preaching regularly. Even if you are preaching on a subject, it's best to take a passage that addresses that subject and do an exposition of the passage in its context. That doesn't necessarily mean that you will preach word-by-word through the text, but you will get your points from the passage and preach them from the context. This makes for a richer and more powerful topical sermon. You're not taking a word or two from somewhere, or worse, using a verse out of its context because it seems to say what you want to say.
Even in preaching a topical message, if you've studied the passage expositorily, you know the passage well. You know how and why the verses say what they are saying. You are not relying on being clever or your wit to make your points. You're bringing them from the text. This keeps you tethered to the text and provides much less opportunity for going adrift in the middle of the message.
There are different types of sermons and they each have their strengths and uses. I'm not saying these three steps will keep you from ever going adrift, but they will reduce the likelihood. One of most common ways preachers lose their way in sermons is by telling stories. The story may have started out as an illustration, and maybe it was even a good one, but one story reminds you of another, and that one reminds you of something else, and so on. Those stories and jokes may be interesting, but somewhere in there you've gotten lost and are no longer preaching the Bible. Maybe you've entertained people for a while, but you've wasted however long you had to actually feed them.
Crumbs from Spurgeon's TableImportant lessons from Spurgeon's sermons, or, Crusts of bread from the prince of preachers to the poorest of preachers. I'm sure you've heard of Charles Spurgeon, right? He was a Baptist preacher in London in the nineteenth century. Bell rung? In the early days of internet usage I found "The Spurgeon Archive" and spent many hours reading sermons. In the days leading up to being called into ministry and in the early years of ministry, I read more Spurgeon than any other single author. I mostly read his sermons in those days, though I did read some of his other writings. When I go back to my earlier sermons, I see more of Spurgeon's influence on my preaching than I realized at the time. It was Spurgeon's sermons that gave the structure to my own sermons, which I still use to this day.
I'm not an expert on Charles Spurgeon. I have read a lot of Spurgeon and have much appreciation for him. There are many places to seek out the superlatives of Charles Spurgeon, so I'm going to bypass that for now. I want to look at a Spurgeon sermon and point out some lessons we can learn to help our own sermons. I went through an index and picked a sermon on Hebrews 2:10, titled: Christ—Perfect Through Sufferings. It was preached at the Metropolitan Tabernacle on November 2nd, 1862. I picked this particular sermon for two main reasons. First, I glanced at it and saw that it had the essential Spurgeon sermon structure. Second, it was a sermon about Christ, so I knew it would be a good representative of most of his preaching. The printed sermon has 7,442 words so I am not going to post it in this article. You can find it online here.
We are all aware of Spurgeon's vocabulary, use of metaphor, vivid word pictures, and eloquence. I'm not so much dealing with those in this list. I'm presenting a list of 10 lessons in no particular order. The only order that needs be observed is that I am putting the most important lesson first. If you get nothing else from this article, get the first one and never let it go.
The Lessons
1. You are not Charles Spurgeon, nor will you ever be.
If you have any notion of such a thought as being like Spurgeon in your head, expunge it immediately. Occasionally I encounter someone endeavoring to compare some preacher or other to Spurgeon and I quickly conclude they do not know very much about Spurgeon. He started preaching at 17 years old and before he turned 20, he had preached over 600 times. He did that in 2-3 years.
I was 25 years old when I preached my first sermon and, on the day of my thirtieth birthday, I preached my six hundred and first sermon. It took me almost five years to get to that number and I was almost a full decade older when I started. Beside that, my first 600 sermons cannot compare to his.
2. Spurgeon was consistent in the length of his sermons.
He was reported to preach 40-50 minutes on average. The sermon I looked at had 7,442 words. He was reported to preach about 140 words per minute so this sermon would have been about 53 minutes long. Consistency is a good lesson here. In a regular ministry, it is a good idea to be fairly consistent with sermon length. Whatever the actual length is is not quite as important as consistency. When you preach consistently in length, you're training the attention spans of your people to focus for that length of time. Perhaps this is even more important in our day.
3. Spurgeon was consistent in the structure of his sermons.
He typically had an outline that moved in a logical order. He generally had an introduction, body of three to four main divisions, and a brief conclusion. The picture with this post is a scan of his actual handwritten notes for a different sermon he took into the pulpit. You can find some samples of his notes online. He used this structure consistently. Our sample sermon has an introduction, three main divisions, and a brief conclusion. It is actually a profitable exercise for young preachers to take Spurgeon sermons, read them, and then write up the outline of that sermon. Now let's get some lessons from the different parts of his sermon.
4. Spurgeon consistently had a brief introduction.
Our sample sermon introduction has 541 words, which is about 7% of the overall sermon. The introduction would've taken about 4 minutes. The lesson here is not that your introduction should be 7% of your sermon or be 4 minutes long. The lesson is that it should be brief. As a general rule, 5 to 10 minutes is probably a good aim, and the farther south of 10 minutes, the better.
Spurgeon used the introduction to set the stage for his sermon, which is the function of a good introduction. He was not an expository preacher. He was more of a textual/topical preacher. He generally took a text and focused on a main point in the text and developed it in a theological/topical fashion. If he did do contextual exposition, it would generally be in the introduction. He would also use the introduction to bring up particular theological themes relevant to the point of the text and the sermon.
In our sample sermon, he brought up the doctrinal points of God's foreknowledge and predestination in regards to the fall and the salvation of man. This leads into the truth that Christ being perfected through sufferings was according to the foreknowledge and the foreordained plan of God. His main point to be developed in the sermon is the perfecting of Christ through suffering and he begins by showing the theological necessity and justification for it. He also does something that raises interest and attention in the hearers. He states what is at stake in what he's preaching in the introduction.
Oh! how careful should we be who have to preach it never to alter it in the slightest degree. How should we lift our prayers to heaven that God would give us a clear understanding, first, of what we have to teach, and then a clear method of teaching what we have learned, so that no mistake may be made here, for a mistake here would mar that express image of God which shines in the gospel, and prevent our hearers from seeing the beautiful fitness and proportion which are so adapted to reveal the perfect character of God. We say the plan must be what it is; it could not be otherwise so as to be in keeping with the divine character; and, therefore, it is imperative upon us that we make no alteration in it, no, not of a word, lest we should hear the Apostle's anathema hissing through the air like a thunderbolt from God — "If we or an angel from heaven preach any other gospel than that ye have received let him be accursed!"
(Emphasis added)
We don't want to create an artificial crisis or overstate the case in our sermons, but it can be good to raise questions in the introduction, if the sermon is going to answer them. It can be good state a crisis, if the sermon is going to speak to it. It can also be good to bring up a controversy in the introduction, if the sermon is going to address it. These things can help bring the hearers in and alert them to why the sermon matters.
5. Spurgeon consistently stated where he was in the outline during his sermon.
He generally stated his main divisions at the end of his introduction. I used to to do this in my introductions, e.g. "We have three main reasons for . . . First . . . Second . . ." and so on. I still do this, but not in quite so obvious a way. It is a good idea to give some idea of the sermon outline. It encourages and helps people to take notes. Spurgeon would also state each main division as he got to it. He wasn't always as obvious about his conclusion.
6. Spurgeon consistently gave the bulk of the sermons to his main divisions.
Our sample sermon has three main divisions that take up 85% of the overall sermon, or about 45 minutes. The divisions got shorter as he went. The first has 3,909 words and is about 53% of the overall sermon, or about 28 minutes. The second has 1,777 words accounting for about 24% of the overall sermon and 13 minutes. The third has 575 words for about 8% of the sermon and about 4 minutes of the time.
Why do the divisions take up such a disproportionate amount of time? I think the reason is obvious. Spurgeon's notes were really more of a bare-bones outline than sermon notes. His preaching was more extemporaneous than manuscripted. You notice in the sample sermon he warms to his subject quickly and develops his first point quite fully. Why didn't he do the same on all points and just take however long it took? He was obviously conscious of time and aimed for a consistent length in his sermons. He stated at the end of his first division, "Thus much, then, upon our first head; I would we had more time for our second; but we will pass to it at once."
7. Spurgeon consistently had brief conclusions.
He did not always state that he was concluding. If you read closely, you can detect the conclusion in our sample sermon. It consists of 607 words so it is about the same length as the third division ended up being and is also similar in length to the introduction. So it is about 4 minutes long. Spurgeon did not rehash his sermon in his conclusion. He actually brought the conclusion from his sermon, so it is generally practical application or exhortation that follows from the body of the sermon.
8. Spurgeon consistently used illustrations in his sermons.
He used two types of illustrations: illustrations from scripture and illustrations from elsewhere, such as nature, science, history, literature, everyday life, etc. There are a few different illustrations in our sample sermon. He uses the fact that a doctor has to have some acquaintance with a disease in order to effectively treat it. He refers to a beggar asking for crumbs. He draws a comparison with the "innumerable and detestable" frogs from the plague in Egypt. He mentions the brazen serpent on the pole. He mentions the dry earth receiving rain. He makes a literary reference to Milton.
One obvious lesson from his illustrations is that they are short. The longest one in this sermon is about the brazen serpent and it is 232 words, or about 2 minutes. Generally, the longer illustrations are the ones from scripture. Often his illustrations are just a sentence or even a phrase. He makes the reference quickly and moves on. That's what makes an illustration good. It's a reference everyone gets so you don't need lengthy explanation. If you have to spend a few minutes explaining the reference so that everyone understands how it illustrates the point, it's a bad illustration so lose it.
9. Spurgeon consistently made application throughout the sermon.
As he gets to a point of exhortation, he presses it on the hearers then. His applications flow throughout the sermon rather than being like an afterthought tacked on at the end. As the application comes naturally, press it then. Often in exposition, application comes naturally in the text itself so a good exposition of the passage will include such application. Spurgeon likewise raised and answered common objections at natural places in the sermon, which can be a form of application.
Disease, sickness of body, poverty, need, friendlessness, hopelessness, desertion — he knows all these. You cannot cast human suffering into any shape that is new to Christ. "In all their afflictions he was afflicted." If you feel a thorn in your foot, remember that it once pierced his head. If you have a trouble or a difficulty, you may see there the mark of his hands, for he has climbed that way before. The whole path of sorrow has his blood bedabbled footsteps all along, for the Man of Sorrows has been there, and he can now have sympathy with you. "Yes," I hear one say, "but my sorrows are the result of sin." So were his; though not his own, yet the result of sin they were. "Yes," you say, "but I am slandered, and I cannot bear it." They called him a drunken man, and a wine-bibber. Why, when you once think of the sufferings of Christ, yours are not worth a thought. Like the small dust of a balance that may be blown away with the breath of an infant, such are our agonies and our trials when compared with his. Drink thy little cup; see what a cup he drained. The little vinegar and gall that fall to thy share thou mayest gladly recede, for these light afflictions, which are but for a moment, are not worthy to be compared to the sufferings through which he passed.
And finally . . .
10. You are not Charles Spurgeon, nor will you ever be.
Spurgeon's ministry lasted for 38 years and he was 57 years old when he died. In that time, his sermons were published weekly and sold around 20,000 copies per week in 20 different languages. His collected and published sermons are in 63 volumes and is still today the largest single-author set of books ever published. He also wrote and published over 140 other books besides his sermons. He pastored a congregation of 4,000 members, edited a magazine, answered 500 letters per week, read six books per week (usually of puritan theology), founded and oversaw more than 60 organizations, maintained a pastor's college, had a near invalid wife and twin sons, regularly counseled what he called difficult cases, and lived with physical pain and constant criticism and slander. I have not listed everything the man did.
I am not Spurgeon and you are not Spurgeon, nor will we, or anybody else, ever be. We can learn from him though. If you think about it, he lived and experienced several lifetimes in his 38 years. He constantly urged his brothers forward and embodied the idea of wearing out rather than rusting out.


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If today's academic philosophers see Christian belief as intellectually viable, it may very well be because Alvin Plantinga showed them it was. For the last five decades, Plantinga has made a career of demonstrating that philosophy and faith need not be mutually exclusive pursuits. Through influential works such as God and Other Mindsand Warranted Christian Belief, he not only helped to restore theism's legitimacy within the philosophical community, but also showed how religious belief may actually provide the foundation for the answers to philosophy's most pressing questions.
Earlier this year, Plantinga was awarded the prestigious Templeton Prize, an award given every year to a living individual who "has made an exceptional contribution to affirming life's spiritual dimension, whether through insight, discovery, or practical works." (Past recipients include Mother Theresa, Billy Graham, the Dalai Lama, and Desmond Tutu.)
When Plantinga was in Chicago for the Templeton ceremony in September, he sat down to talk with CT editor Richard Clark about what drew him to philosophy, what it's like to work in such a traditionally secular field, and why he thinks believers and philosophers alike can benefit from a better understanding of his discipline's Christian past.
Click the "play" button above to listen in.
On philosophy and the Church: "Certain kinds of evangelical Christians thought philosophy was a bad idea. They thought it involved questioning the faith. Lots of people don't realize that philosophy comes in many varieties. Some kinds are atheistic—but there's Christian philosophy, too, and has been since the first or second century. Philosophy isn't a particular set of views; it's rather an activity in which you can have all kind of different views."
On getting along with his atheist colleagues: "They respected me because I was a pretty good philosopher. But they also thought I had this screw loose."
On his toughest philosophical challenge: "The hardest thing to confront as a Christian philosopher is the problem of evil. It's really hard to understand, even after thinking about it for many years, why God would permit so much evil in the world. You have to wonder, 'Why does God permit that?' I think we don't know. I don't think there's a good answer to that. There are lots of suggestions people have made, theories people have tried out. But I don't think any of them are very satisfactory. At the end, this is a puzzle."
On the fruit of his life's work: "What I've always wanted to do as a philosopher is defend Christianity—defend a Christian way of thinking about things and argue that to be a Christian is not to be irrational or senseless or silly. It's certainly not a unanimous view among philosophers that you can reasonably be a Christian; but that's now one perfectly sensible view in the neighborhood."
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The Royal Opera House Live - Fidelio
Sunday 22nd March
Doors 1.30pm | Show Starts 2pm
Cabaret Seating
Tickets £19 | Under 25s Free (subject to availablity)
Beethoven's only opera is a masterpiece, an uplifting story of risk and triumph. In this new production, Jonas Kaufmann plays the political prisoner Florestan, and Lise Davidsen his wife Leonore (disguised as 'Fidelio') who daringly sets out to rescue him. Set in strong counterpoint are domestic intrigue, determined love and the cruelty of an oppressive regime. Music includes the famous Act I Quartet, the Prisoners' Chorus and Florestan's impassioned Act II cry in the darkness and vision of hope. Tobias Kratzer's new staging brings together the dark reality of the French Revolutionary 'Terror' and our own time to illuminate Fidelio's inspiring message of shared humanity.
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|Automated Female (English)
Is this an accurate pronunciation?
|Automated Male (English)
Is this an accurate pronunciation?
What does the name Sennur mean? Find out below.
S is for sweetheart, you really are!
E is for elegant, born within you.
N is for neatness, your orderly way.
N is for nurturing, the care you provide to all
U is for understanding, you show for others.
R is for refreshing, the sparkling you.
I do not know how you feel about it, but you were a male in your last earthly incarnation. You were born somewhere around the territory of USA South-East approximately on 775. Your profession was sailor and shoemaker.
You were always involved with all new things. You have always loved changes, especially in art, music, cooking. There is the invisible connection between material and spiritual world. Your lesson - to search, to find and to use this bridge.