Richard Cox's Preaching: Chapter Analysis

In chapter one, Richard Cox laid the foundation of his argument that acquiring an understanding of how the brain processes information will benefit preachers in sermon construction. According to Cox, “The results of preaching are dependent on the worshiper’s neural (brain) ability to pay attention, integrate current thought with experiences and knowledge, and utilize memory” (Cox 2012, 23). The process of learning goes hand in hand with the preaching and neural ability of worshippers. In other words, “Preaching must build on past knowledge by bringing that knowledge into the present, coupling it with new information, and making it meaningful for our future need before we need it” (25). At the end of the chapter, Cox submitted the fact that the way the brain works in
tandem with preaching is still a mystery. Cox described the process of listening to and learning from a sermon in chapters two and three. He pointed out that at first words are just sound; to make sense they must be translated and interpreted by the brain. “Only when these signals [spoken words] are translated,” Cox stated, “do they become meaningful” (34). The brain must process every signal. There are three criteria by which sorting happens: general need, previous information, or immediate survival need (34). Cox explained the process of learning and how engaging the senses help facilitate learning. Repetition and context play a role in learning, and the art of preaching occur in the same context weekly. In the end, preaching is a unique learning method. In chapter four Cox explained the brain’s use of preaching for healing. “Faith, which is the basis for spiritual healing, is enhanced with brain-based preaching,” Cox stated (61). Since hope “offers healing for the here, now, and future” it is pure faith (61). Biblical preaching offers hope, which brings about healing. Cox notes, “Preaching and worship must be purposeful for healing” (63). He urged preacher to preach hope, and to preach with a purpose—preaching is worship. Cox explained the process of how the brain changes due to preaching in chapter five.
According to Cox, “Preaching allows the brain to rethink, reorganize, reconnect and reconstruct itself” (71), all of this occurs along the neuropathways. In the end, the brain “retrains” itself. He noted that all aspects of a worship service lead up to the preaching of the Word: “The message is more than the sermon; preaching is more than the sermon; The sermon is found in the hymns, the prayers, the Scripture readings and the spoken word” (73). With this in mind, preaching must be given prominence! Cox added that preaching must include application. “Sermons that do not apply to the lives of the worshipers are objectified” (74). According to Cox, preachers, vying for listener’s attention, must preach the “immediate gratification of peace with God” (76). Chapter six discussed how preaching provides the brain energy. Cox argued, “Preaching needs to be perceived, understood, practiced and appreciated for being holy energy” (80). This energy, Cox suggested, is the Holy Spirit. He gave several examples of preaching and its ability to move the brain to action. Concluding, “Preaching is dynamic and moves an audience”
(82). Behavioral response to brain stimuli was discussed in chapter seven. All neural stimulation produces a response: accept, file away for future reference, or make an immediate decision (89). Cox argued that preachers must be intentional in stirring listeners to action: “Purposeful preaching moves listeners toward an intentional decision” (84). There are several decisions one must make as they grow in Christ; therefore, a profession of faith in Christ is not the only decision, Cox implied (90). In chapter eight, Cox distinguished the difference between pastoring and preaching. According to Cox, “Preaching is the foundation for successful pastoring, and being an effective pastor encourages listeners to “hear” preaching” (97). Preaching and Pastoring go hand in hand. Preachers pastor as they bring about healing through the message of hope. Pastoring allows one to apply the preached Word of God to the soul (98). Cox made a striking comment in regard to “entertainment aspect of church services”. “Catering to what others want may only prove to them and to us that we are hypocrites, since we [pastors and preachers] know the difference between want and need” (101). Regardless, preachers must be able to speak to the intellect and the emotion in the same sermon (107). Cox discussed the mental struggle, pain, and healing in the final chapters. Theology causes the brain to “debate” itself. As it takes in new information, it reorients itself. Reorienting the way one has been brought up to think is necessary in preaching—this is transformation. Preaching hope brings about healing for the soul, mind, body, and community.