An Evaluation of The Empowered Communicator by Calvin Miller

Dr. John P. Davis

I read The Empowered Communicator after having read Miller’s two other books,

Marketplace Preaching and Spirit, Word, and Story. My expectation that there would be

much overlap and repetition was realized; however, I discovered enough new information

and practical advice that made the reading worthwhile.

One tidbit that I began to practice immediately was the suggestion that there be a

“talk-before-the-talk.” (20). Within a few weeks of my practicing this, my associate

commented how the beginnings of my sermons were friendlier.

I have greatly profited from the discussions on audience analysis. I see that for

years my approach to preaching was more interested in getting people to understand what

I had concluded from my study of the text. I remember once asking James Boice how he

would define preaching. He replied, “Preaching is teaching the Bible.” Miller’s writing

helps the preacher to see that preaching is not simply teaching the Bible, but it is teaching

the Bible in a way that captures interest and shows relevance to the listener. Preaching

entails always keeping in mind the Communication Triad (sender, medium, receiver).

The importance of relationship between the sender and receiver can not be overestimated.

The issue of removing one’s ego as the main barrier in communication was set

forth clearly. The four evidences that you have broken the ego barrier – demonstrating

apparent ease, humility, transparency, and the ability to laugh at yourself – are helpful

tools for self-evaluation.

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 Though I am more convinced of the value of the inductive mode of preaching, I

am less convinced that the inductive mode is insurance against the rhetoric of power.

Though deductive preaching may more readily lend itself to the rhetoric of power, the

lust for power may just as well utilize the inductive approach. Also, though I agree that

inductive speaking, natural speaking, and journalistic speaking may be valid means of

avoiding the rhetoric of power, I recognize that someone who lusts for power may subtly

use these approaches to serve his own purposes. What I am saying is that the lust for

power is more a matter of the heart than a style of preaching. From a listener’s viewpoint

the inductive approach may be less threatening but at the same time could become more

insidious to the unwary.

The Third Key to unlocking an audience has to do with the function of relevance,

giving the audience useful information. Miller’s offers a three-fold breakdown of

relevance:

1) Importance – If you miss this sermon you will trivialize some portion of your
life.
2) Entertaining – If you miss this sermon you may live through your faitht
system too uptight to enjoy it.
3) Classic – If you miss this sermon you will miss enduring truth (85).

I think that good preaching incorporates aspects of each of these in every

message. Even though you hold to the idea that a sermon should have a single point, there

should be aspects of that point that meet the criterion of importance, entertaining, and

classic.

Miller goes on to say that useful information should be reasonable. He explains

clearly that reasonable information is logical, applicable, within reach, and can be

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appropriated now. These are good criteria by which to judge the promise that one makes

in his sermon.

Key Four of The Empowered Communicator parallels Eugene Lowry’s book The

Homiletical Plot. Though not as comprehensive as Lowry’s discussion on narrative

preaching, this chapter offers an excellent summary of the heart of narrative preaching.

Miller’s final words in this chapter offer a capsule view of narrative preaching: “The best

kind of sermonizing will move through three separate and definable stages – tension,

decision, and peace” (131).

Miller’s discussion on the pyramid of values reminds me of the first of the seven

laws of teaching – “the teacher must know that which he would teach.” The author

provides a much-needed emphasis on truth as the foundation of the pyramid and

preparation as a necessity for the discovery of truth. He also argues cogently for the

importance of preparing a manuscript. I have always thought that I really do not

understand something unless I can put it in writing. As Miller points us, reading a

prepared document also gives us the opportunity to evaluate the cogency of our argument

(138).

I found Miller’s discussion on the communicator’s double-track to be a useful

handle for preaching. I also appreciate his conclusion that “the integrity of a speech and

the theological precision of it are exactly the same thing” (148). So much of the current

talk of relevance seems to eviscerate the need for preaching that is biblically based. He

opts for truth as fact, experience, and transference. This makes truth usable and preaching

relevant.

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 The discussion on audio values handles well both the issues of vocal technique

and the use of technology. Understanding the four distances that involve us sociologically

– public, social, personal, and intimate - (169) aids in realizing why effective preaching is

“a word spoken from person to person. When communication reaches a gripping

efficiency, the actual distance disappears, and a psychological closeness occurs” (170).

Miller’s discussion on the use of volume is a persuasive analysis of the use and abuse of

volume in preaching. He offers good advice in suggesting that we can gauge the

listener’s involvement through their eye talk, their body silence, and their lean. Effective

preaching is always reading this feedback.

Miller’s final discussion on mobility in preaching offers sound counsel to those of

us who from time to time find that we are not quite accomplishing the task and need to

make mid-course redirections.