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Shalom Institute of the South Pacific - Promoting Hebraic Understanding of Hebrew Scripture

About Us
Have We Really Been Doing It By The Book?
The Physical Appearance of Ancient Israel
Yes - The Original Hebrews Were Blacks
The European change of the depiction of YAHUSHUA over time
The Characteristics of Israel
Identifying names to areas
Not Under Law But Under Grace Error
Moshiach Yahushua's Mission
Christianity's Departure from the Hebrew Patriarchal Roots
Apostle Shaul Taught Torah
Restoration of the 2 Houses of Israel
Who Do You Worship?
Some of Christianity's Origins
Where Did The Christian Sermon Come From?
The Pastor is in the Bible...Right?
The Pagan Trinity
Where do we go upon death?
The Origins of Christ-mass
Black King Tutankhamun
The Ancient Cushite Empire
The Golden African Age
"Jews" not the descendants of the Israelites
"Jewish" Talmud the wellspring of "Jewish" tyrannical teachings
What the Jewish Talmud says about Christians
More Truth about the Racist Jewish Talmud
"Jews" and Communism
Jews and the Black Holocaust
Blacks and Jews
More Assorted Information on the "Jews"
1001 Quotes By and About "Jews"
European Economic Domination of Afrika and Afrikans
Book Downloads


We come to one of the most sacrosanct church practices of all: the sermon. Remove the sermon and the Protestant order of worship becomes in large part a songfest. Remove the sermon and attendance at the Sunday morning service is doomed to drop.

The sermon is the bedrock of the Protestant liturgy. For five hundred years, it has functioned like clock-work. Every Sunday morning, the pastor steps up to his pulpit and delivers an inspirational oration to a passive, pew-warming audience.

So central is the sermon that it is the very reason many Christians go to church. In fact, the entire service is often judged by the quality of the sermon. Ask a person how church was last Sunday and you will most likely get a description of the message. In short, the contemporary Christian mind-set often equates the sermon with Sunday morning worship. But it does not end there.

Remove the sermon and you have eliminated the most important source of spiritual nourishment for countless numbers of believers (so it is thought). Yet the stunning reality is that today's sermon has no root in Scripture. Rather, it was borrowed from pagan culture, nursed and adopted into the Christian faith. But there is more.

The sermon actually detracts from the very purpose for which YAHUAH designed the assembly gathering. And it has very little to do with genuine spiritual growth.


Doubtlessly, someone reading the previous few paragraphs will retort: "People preached all throughout the Bible. Of course the sermon is scriptural!"

Granted, the Scriptures do record men and women preaching. However, there is a world of difference between the Spirit-inspired preaching and teaching described in the Scripture and the contemporary sermon. This difference is virtually always overlooked because we have been unwittingly conditioned to read our modern-day practices back into the Scripture. So we mistakenly embrace today's pulpiteerism as being biblical. Let's unfold that a bit. The present day Christian sermon has the following features:

  • It is a regular occurrence—delivered faithfully from the pulpit at least once a week.
  • It is delivered by the same person—most typically the pastor or an ordained guest speaker.
  • It is delivered to a passive audience—essentially it is a monologue. It is a cultivated form of speech—possessing a specific structure.It typically contains an introduction, three to five points, and a conclusion.

Contrast this with the kind of preaching mentioned in the Bible. In the Tanach (Old Testament), men of YAHUAH preached and taught. But their speaking did not map to the contemporary sermon. Here are the features of Tanach preaching and teaching:

  • Active participation and interruptions by the audience were common.
  • Prophets and priests spoke extemporaneously and out of a present burden, rather than from a set script.
  • There is no indication that the Tanach prophets or priests gave regular speeches to YAHUAH's people. Instead, the nature of Tanach preaching was sporadic, fluid, and open for audience participation.

Come now to the Re-Newed Covenant (New Testament). The Master Yahushua did not preach a regular sermon to the same audience. His preaching and teach-ing took many different forms. And He delivered His messages to many different audiences. (Of course, He concentrated most of His teaching on His disciples. Yet the messages He brought to them were consistently spontaneous and informal.)

Following the same pattern, the apostolic preaching recorded in Acts possessed the following features:

  • It was sporadic.
  • It was delivered on special occasions in order to deal with specific problems.
  • It was extemporaneous and without rhetorical structure.
  • It was most often dialogical (meaning it included feedback and interruptions from the audience) rather than monological (a one-way discourse).

In like manner, the Re-Newed Covenant (New Testament) letters show that the ministry of YAHUAH's Word came from the entire assembly in their regular gatherings." From Romans 12:6-8, 15:14, 1 Corinthians 14:26, and Colossians 3:16, we see that it included teaching, exhortation, prophecy, singing and admonishment. This "every-member" functioning was also conversational (1 Corinthians 14:29) and marked by interruptions (1 Corinthians 14:30). Equally so, the exhortations of the local elders were normally impromptu.

In short, the contemporary sermon delivered for Christian consumption is foreign to both the Tanach (Old Testament) and the Re-newed Covenant (New Testament). There is nothing in Scripture to indicate its existence in the early Messianic gatherings."

The spontaneous and non rhetorica I character of the apostolic messages delivered in Acts is evident upon close inspection. See for instance Acts 2:14-35, 7:1-53, 17:22-34.


The earliest recorded Christian source for regular sermonizing is found during the late second century. Clement of Alexandria lamented the fact that sermons did so little to change Christians.

Yet despite its recognized failure, the sermon became a standard practice among believers by the fourth century.

This raises a thorny question. If the first-century Christians were not noted for their sermonizing, from whom did the post apostolic Christians pick it up? The answer is telling: The Christian sermon was borrowed from the pagan pool of Greek culture!

To find the headwaters of the sermon, we must go back to the fifth century BC and a group of wandering teachers called sophists.The sophists are credited for inventing rhetoric (the art of persuasive speaking). They recruited disciples and demanded payment for delivering their orations.

The sophists were expert debaters. They were masters at using emotional appeals, physical appearance, and clever language to "sell" their arguments. In time, the style, form, and oratorical skill of thesophists became more prized than their accuracy. This spawned a class of men who became masters of fine phrases, "cultivating style for style's sake." The truths they preached were abstract rather than truths that were practiced in their own lives. They were experts at imitating form rather than substance.

The sophists identified themselves by the special clothing they wore. Some of them had a fixed residence where they gave regular sermons to the same audience. Others traveled to deliver their pol-ished orations. (They made a good deal of money when they did.)

The first recorded Christian sermon is contained in the so-called Second Letter of Clement dated between AD 100 and AD150. 

We get our words sophistry and sophistical from the sophists. Sophistry refers to specious and fallacious (bogus) reasoning used to persuade (Soccio, Archetypes of Wisdom, 57). The Greeks celebrated the orator's style and form over the accuracy of the content of his sermon. Thus a good orator could use his sermon to sway his audience to believe what he knew to be false. To the Greek mind, winning an argument was a greater virtue than distilling truth. Unfortunately, an element of sophistry has never left the Christian fold.

Sometimes the Greek orator would enter his speaking forum "already robed in his pulpit-gown." He would then mount the steps to his professional chair to sit before he brought his sermon.

To make his points, he would quote Homer's verses. (Some orators studied Homer so well that they could repeat him by heart.) So spellbinding was the sophist that he would often incite his audience to clap their hands during his discourse. If his speaking was very well received, some would call his sermon "inspired."

The sophists were the most distinguished men of their time. Some even lived at public expense. Others had public statues erected in their honor.

About a century later, the Greek philosopher Aristotle (384-322BC) gave to rhetoric the three-point speech. "A whole," said Aristotle, "must have a beginning, a middle, and an end.

In time, Greek orators implemented Aristotle's three-point principle into their discourses.

The Greeks were intoxicated with rhetoric.' So the sophists fared well. When the Romans took over Greece, they too became obsessed with rhetoric. Consequently, Greco-Roman culture developed an insatiable appetite for hearing someone give an eloquent oration. This was so fashionable that a "sermonette" from a professional philosopher after dinner was a regular form of entertainment.

The ancient Greeks and Romans viewed rhetoric as one of the greatest forms of art. Accordingly, the orators in the Roman Empire were lauded with the same glamorous status that Americans assign to movie stars and professional athletes. They were the shining stars of their day.

Orators could bring a crowd to a frenzy simply by their powerful speaking skills. Teachers of rhetoric, the leading science of the era, were the pride of every major city." The orators they produced were given celebrity status. In short, the Greeks and Romans were addicted to the pagan sermon—just as many contemporary Christians are addicted to the "Christian" sermon.


How did the Greek sermon find its way into the Christian church?Around the third century a vacuum was created when mutual ministry faded from the body of Christ." At this time the last of the traveling Christian workers who spoke out of a prophetic burden and spontaneous conviction left the pages of church history. To fill their absence, the clergy began to emerge. Open meetings began to die out, and church gatherings became more and more liturgical. The "assembly meeting" was devolving into a "service."

As a hierarchical structure began to take root, the idea of a "reli-gious specialist" emerged. In the face of these changes, the functioning Christians had trouble fitting into this evolving ecclesiastical structure.' There was no place for them to exercise their gifts. By the fourth century, the church had become fully institutionalized.

As this was happening, many pagan orators and philosophers were becoming Christians. As a result, pagan philosophical ideas unwittingly made their way into the Christian community. Many of these men became the theologians and leaders of the early Christian church. They are known as the "church fathers," and some of their writings are still with us.

Thus the pagan notion of a trained professional speaker who delivers orations for a fee moved straight into the Christian bloodstream.

Note that the concept of the "paid teaching specialist" came from Greece, not Hebrew. It was the custom of Hebrew teachers to take up a trade so as to not charge a fee for their teaching.

The upshot of the story is that these former pagan orators (now turned Christian) began to use their Greco-Roman oratorical skills for Christian purposes. They would sit in their official chair and expound the sacred text of Scripture, just as the sophist would supply an exegesis of the near sacred text of Homer. If you compare a third century pagan sermon with a sermon given by one of the church fathers, you will find both the structure and the phraseology to be quite similar.

So a new style of communication was being birthed in the Christian church—a style that emphasized polished rhetoric, sophisticated grammar, flowery eloquence, and monologue. It was a style that was designed to entertain and show off the speaker's oratorical skills. It was Greco-Roman rhetoric. And only those who were trained in it were allowed to address the assembly! (Does any of this sound familiar?)

One scholar put it this way: "The original proclamation of the Christian message was a two way conversation . . . but when theoratorical schools of the Western world laid hold of the Christian message, they made Christian preaching something vastly different. Oratory tended to take the place of conversation. The greatness of the orator took the place of the astounding event of Yahushua Moshiach. And the dialogue between speaker and listener faded into a monologue.

In a word, the Greco-Roman sermon replaced prophesying, open sharing, and Spirit-inspired teaching. The sermon became the elitist privilege of church officials, particularly the bishops. Such people had to be educated in the schools of rhetoric to learn how to speak. Without this education, a Christian was not permitted to address God's people.

As early as the third century, Christians called their sermons hom-ilies, the same term Greek orators used for their discourses. Today,one can take a seminary course called homiletics to learn how to preach. Homiletics is considered a "science, applying rules of rhetoric, which go back to Greece and Rome.

Put another way, neither homilies (sermons) nor homiletics (the art of sermonizing) have a Christian origin. They were stolen from the pagans. Another polluted stream made its entrance into the Christian faith and muddied its waters. And that stream flows just as strongly today as it did in the fourth century.


John Chrysostom was one of the greatest Christian orators of his day. (Chrysostom means "golden-mouthed.") Never had Constantinople heard "sermons so powerful, brilliant, and frank" as those preached by Chrysostom. Chrysostom's preaching was so compelling that people would sometimes shove their way toward the front to hear him better.

Naturally endowed with the orator's gift of gab, Chrysostom learned how to speak under the leading sophist of the fourth century, Libanius. On his deathbed, Libanius (Chrysostom's pagan tutor) said that he would have been his worthiest successor "if the Christians had not stolen him" (Hatch, Influence of Greek Ideas and Usages, 109).

So powerful were his orations that his sermons would often get inter-rupted by congregational applause. Chrysostom once gave a sermon condemning the applause as unfitting in God's house. But the congregation loved the sermon so much that after he finished preaching, they applauded anyway. This story illustrates the untamable power of Greek rhetoric.

We can credit both Chrysostom and Augustine (354-430), a former professor of rhetoric, for making pulpit oratory part and parcel of the Christian faith." In Chrysostom, the Greek sermon reached its zenith. The Greek sermon style indulged in rhetorical brilliance, the quoting of poems, and focused on impressing the audience. Chrysostom emphasized that "the preacher must toil long on his sermons in order to gain the power of eloquence."

In Augustine, the Latin sermon reached its heights. The Latin sermon style was more down to earth than the Greek style. It focused on the "common man" and was directed to a simpler moral point. Zwingli took John Chrysostom as his model in preaching, while Luther took Augustine as his model." Both Latin and Greek styles included a verse-by-verse commentary form as well as a paraphrasing form.

Even so, Chrysostom and Augustine stood in the lineage of the Greek sophists. They gave us polished Christian rhetoric. They gave us the "Christian" sermon: biblical in content, but Greek in style."


Though revered for five centuries, the conventional sermon has negatively impacted the church in a number of ways.

First, the sermon makes the preacher the virtuoso performer of the regular church gathering. As a result, congregational participation is hampered at best and precluded at worst. The sermon turns the church into a preaching station. The congregation degenerates into a group of muted spectators who watch a performance. There is no room for interrupting or questioning the preacher while he is delivering his discourse. The sermon freezes and imprisons the functioning of the body of Christ. It fosters a docile priesthood by allowing pulpiteers to dominate the church gathering week after week.

Second, the sermon often stalemates spiritual growth. Because it is a one-way affair, it encourages passivity. The sermon prevents the church from functioning as intended. It suffocates mutual ministry. It smothers open participation. This causes the spiritual growth of YAHUAH's people to take a further nose dive.

As Christians, they must function if they are to mature (see Mark 4:24-25 and Hebrews 10:24-2 5). No one grows by passive listening week after week. In fact, one of the goals of the New Testament teaching is to get each member to function (Ephesians4:11-16). It is to encourage members to open their mouths in the meeting (1 Corinthians 12-14).

The conventional sermon hinders this very process.

Third, the sermon preserves the unbiblical clergy mentality. It creates an excessive and pathological dependence on the clergy. The sermon makes the preacher the religious specialist — the only one having anything worthy to say. Everyone else is treated as a second-class believer — a silent pew warmer. (While this is not usually voiced, it is the unspoken reality)"

How can the pastor learn from the other members of the body of Christ when they are muted? How can the church learn from the pastor when it's members cannot ask him questions during his oration? How can the brothers and sisters learn from one another if they are prevented from speaking in the meetings?

The sermon makes "church" both distant and impersonal." It deprives the pastor of receiving spiritual sustenance from the church. And it deprives the church of receiving spiritual nourishment from one another. For these reasons, the sermon is one of the biggest road-blocks to a functioning priesthood!

Fourth, rather than equipping the saints, the sermon de-skills them. It matters not how loudly ministers drone on about "equipping the saints for the work of the ministry," the truth is that the contemporary sermon preached every week has little power to equip YAHUAH's people for spiritual service and functioning.

Unfortunately, however, many of YAHUAH's people are just as addicted to hearing sermons as many preachers are addicted to preaching them.

By contrast, New Testament–styled teaching should equip the assembly so that it can function without the presence of a clergyman.

Fifth, today's sermon is often impractical. Countless preachers speak as experts on that which they have never experienced. Whether it be abstract/theoretical, devotional/inspirational, demanding/compelling, or entertaining/amusing, the sermon fails to put the hearers into a direct, practical experience of what has been preached. Thus the typical sermon is a swimming lesson on dry land! It lacks any practical value. Much is preached, but little ever lands. Most of it is aimed at the frontal lobe. Contemporary pulpiteerism generally fails to get beyond disseminating information and on to equipping believers to experience and use that which they have heard.

In this regard, the sermon mirrors its true father — Greco-Roman rhetoric. Greco-Roman rhetoric was bathed in abstraction. It involved forms designed to entertain and display genius rather than instruct or develop talents in others. The contemporary polished sermon can warm the heart, inspire the will, and stimulate the mind. But it rarely if ever shows the team how to leave the huddle. In all of these ways, the contemporary sermon fails to meet its billing at promoting the kind of spiritual growth it promises. In the end, it actually intensifies the impoverishment of the church. The sermon acts likea momentary stimulant. Its effects are often short-lived.

Let's be honest. There are scores of Christians who have been sermonized for decades, and they are still babes in Christ. Christians are not transformed simply by hearing sermons week after week. They are transformed by regular encounters with the YAHUAH. Those who minister, therefore, are called to preach YAHUAH and not information about Him. They are also called to make their ministry intensely practical. They are called not only to reveal Messiah by the spoken word, but to show their hearers how to experience, know, follow, and serve Him. The contemporary sermon too often lacks these all-important elements.

If a preacher cannot bring his hearers into a living spiritual experience of that which he is ministering, the results of his message will be short-lived. Therefore, the church needs fewer pulpiteers and more spiritual facilitators. It is in dire need of those who can proclaim Messiah and know how to deploy YAHUAH's people to experience Him who has been preached. And on top of that, Christians need instructionon how to share this living Messiah with the rest of the assembly for their mutual edification.

Consequently, the Christian family needs a restoration of the first-century practice of mutual exhortation and mutual ministry. For the New Testament hinges spiritual transformation upon these two things. Granted, the gift of teaching is present in the assembly. But teaching is to come from all the believers (1 Corinthians 14:26,31) as well as from those who are specially gifted to teach.

 (Ephesians4: 1 1 , James 3:1). We move far outside of biblical bounds when weallow teaching to take the form of a conventional sermon and relegate it to a class of professional orators.


Is preaching and teaching the Word of YAHUAH scriptural? Yes, absolutely. But the contemporary pulpit sermon is not the equivalentof the preaching and teaching that is found in the Scriptures.

It cannot be found in the Old Testament, the ministry of YAHUSHUA, or the life of the primitive assembly." - What is more, Shaul told his Greek converts that he refused to be influenced by the commu-nication patterns of his pagan contemporaries (1 Corinthians 1:17,22; 2:1-5).

But what about 1 Corinthians 9:22-23 (NLT), where Shaul says, "I try to find common ground with everyone, doing everything I can to save some"? We would argue that this would not include making a weekly sermon the focus of all worship gatherings, which would have stifled the believers' transformation and mutual edification.

The sermon was conceived in the womb of Greek rhetoric. It was born into the Christian community when pagans turned Christians began to bring their oratorical styles of speaking into the assembly. By the third century, it became common for Christian leaders to deliver a sermon. By the fourth century it became the norm.

Christianity has absorbed its surrounding culture. When your pastor mounts his pulpit wearing his clerical robes to deliver his sacred sermon, he is unknowingly playing out the role of the ancient Greek orator.

Nevertheless, despite the fact that the contemporary sermon does not have a shred of biblical merit to support its existence, it continues to be uncritically admired in the eyes of most present day Christians. It has become so entrenched in the Christian mind that most Bible-believing pastors and laymen fail to see that they are affirming and perpetuating an unscriptural practice out of sheer tradition. The sermon has become permanently embedded in a

In view of all that we have discovered about the contemporary sermon, consider these questions:

How can a man preach a sermon on being faithful to the Word of YAHUAH while he is preaching a sermon? And how can a Christian passively sit in a pew and affirm the priesthood of all believers when he is passively sitting in a pew? To put a finer point on it, how can you claim to up hold the Protestant doctrine of sola scripture ("by theScripture only") and still support the pulpit sermon?

As one author so eloquently put it, "The sermon is, in practice, beyond criticism. It has become an end in itself, sacred—the product of a distorted reverence for 'the tradition of the elders' . . . it seems strangely inconsistent that those who are most disposed to claim that the Bible is the Word of YAHUAH, the 'supreme guide in all matters of faith and practice' are amongst the first to reject biblical methods infavor of the 'broken cisterns' of their fathers ( Jeremiah 2:13)."

Is there really any room in the church's corral for sacred cows like the sermon?

Expelling Myths, Mischief and Misconceptions of Christianity