A Call to Move from Emotional Performance to Biblical Proclamation
A Global Plea to the Preacher
This article is born from a deep burden for the global Church. While this issue is a significant problem in Latin America and the Caribbean, it has become a plague across the globe, although originally exported from the church in the USA. On a recent visit to Kenya, the reality of this crisis became even more apparent. In many places, the pulpit has been transformed into a stage for vocal theatrics that distract the hearers of the Word rather than edifying them. It needs to stop.
If this describes your style—if you are a man who screams, shrieks, and uses vocal manipulation to “empower” your message—yet you claim to be Christ-centered, a biblical church, or even have “Baptist” in the name of your congregation: Please stop it. These things are not of God and do not bring about true lasting change in the people under your care. You certainly did not get these things from His Word. They do not feed the sheep; they merely startle them. They do not bring lasting conviction; they only bring temporary sensory overload. It is time to return to the Shepherd’s voice.
Questions for the Heart of the Preacher
Before we examine the history and theology of the pulpit, every man who claims to hold to sound doctrine should ask himself these six questions:
Is my volume a result of the text’s weight, or am I using noise to fill a lack of biblical preparation?
Am I trying to move the people’s emotions, or am I trusting the Holy Spirit to move their hearts through the understanding of the Word?
If I were to speak this way to my own wife or children, would it be considered loving instruction or verbal abuse?
Am I using the pulpit to address a biblical theme for the glory of God, or am I using it to “vent” or “get back” at a specific person or situation in the church?
Does my preaching style respect the mind of the hearer as an image-bearer of God, or am I treating them like a biological machine to be triggered by loud sounds?
Am I preaching for the edification of the Bride, or am I performing to appear “powerful” in the eyes of men?
The Vital Distinction: Who is Listening?
Before analyzing the style of our preaching, we must clarify the nature of our audience. It is dangerous for a congregation to believe they are capable of spiritual change through their own willpower alone.
The Believer’s Reality: A believer, possessing a new heart (Ezekiel 36:26) and the indwelling Holy Spirit, now has liberated agency. They are no longer slaves to sin. Therefore, they can willingly choose to obey and please God, provided they are depending on the Spirit to do so. Their “will” is a redeemed instrument.
The Unbeliever’s Reality: The “lost person” is a slave to sin and cannot please God (Romans 8:7-8). They are not just “off track”; they are spiritually dead. They do not need a “better situation” or a louder preacher; they need to be born again. Their primary call is to repent and trust in Christ for the forgiveness of sins, after which the Spirit grants them a new nature.
By making this clear, the preacher prevents the believer from becoming prideful (thinking they did it alone) and prevents the unbeliever from falling into despair (trying to obey what they have no power to in the flesh alone).
Passion vs. Performance: The Source of the Heat
Preaching should be passionate. A man who is not moved by the glory of God has no business in the pulpit. We must be first convinced of the truths of Scripture before we preach them. However, there is a massive distinction between biblical passion and putting on a show.
Biblical Passion: This is an internal fire. It is the overflow of a heart convinced and convicted by the text. It results in earnest, urgent, and authoritative proclamation.
Theatrical Performance: This is an external “work of the flesh.” It is the use of high decibels, rhythmic shouting, and physical theatrics to create an atmosphere that the Word itself apparently hasn’t produced. As Charles Spurgeon said, “Heat in the voice without heat in the heart is a fire that burns for nothing.”
The History of the “Scream”: A 20th-Century Innovation
For nearly 1,900 years, the “screaming preacher” was virtually non-existent in the orthodox tradition. To understand where this behavior came from, we must see where it wasn’t.
The Early Church (33 AD – 500 AD): Preaching was called a homilia, meaning “conversation” or “discourse.” Leaders like John Chrysostom were called “Golden-Mouthed” for their eloquence and clarity, not their volume. The Early Church specifically rejected Montanism—a sect that valued ecstatic shouting—labeling it “strange fire” that lacked the order of the Spirit.
The Reformation (1517 – 1650): The Reformers removed the theatricality of the medieval mass and introduced the “Plain Style.” Men like John Calvin preached with such stillness that they rarely moved their hands, believing the power was in the Logos, not the performer.
The Breakdown: How the “Scream” Crept Into Sound Churches
Something went wrong in the “passing of the torch” between generations. The shift happened as theological depth was traded for emotional height.
The Loss of Theological Education: In the early 20th century, many churches began to prioritize “zeal” over “study.” Younger pastors began to mimic the external mannerisms of their mentors without understanding the internal theology. They mistook the “sweat and the shout” for the “spirit and the power.”
The Pentecostal Shift (1901 – 1906): It is often said that it began with the Azusa Street Revival. Because early Pentecostalism prioritized “ecstasy” over doctrine, the preacher’s volume became the “thermometer” of the Spirit’s presence.
The Infiltration of Revivalism: In the 1940s and 50s, through the “Healing Revivals” of men like William Branham, a new style emerged: the Rhythmic Shout. This style “crept in” to sound churches because it appeared successful. Pastors saw the crowds and traded their expository clarity for revivalist clamor.
The Shadow of the Shaman: The Danger of Syncretism
On the mission field, this problem became more complex as these tendencies began to mix with the local traditions and religions. A preacher who screams to influence a crowd is often using techniques identical to those found in Santería and Voodoo. This is an example of syncretism, the blending, merging, or reconciling of different, often contradictory, beliefs, practices, or schools of thought into a new, unified system.
The Babalawo and the Houngan: In these syncretistic rituals, the leader uses a “rough voice,” rhythmic repetition, and vocal manipulation to induce a trance-like state. This is a psychological trigger designed to shut down the “reasoning” mind so that the “spirit” (emotion or sometimes, even an actual evil spirit) can take over.
Manipulation vs. Ministration: When a pastor who claims to be “Christ-centered” uses these tactics, he is practicing psychological coercion. By yelling and jumping, he is really only creating a sensory overload. This is a manipulation of the mind, not a ministration of the Spirit.
The Scriptural Pattern: Clarity vs. Clamor
If we search the Scriptures as the Bereans did (Acts 17:11), we find that the “loudness” of the preacher is often the mark of the pagan, not the prophet.
Elijah vs. Baal (1 Kings 18): The prophets of Baal “cried aloud” and worked themselves into a frenzy. Elijah stepped forward and spoke a calm, clear prayer. God answered the clarity, not the clamor.
Nehemiah 8:8: They read from the book “clearly,” and “gave the sense,” so that the people understood. You cannot “give the sense” while shrieking.
The Messiah’s Voice: Isaiah 42:2 says of Jesus, “He will not cry aloud or lift up his voice, or make it heard in the street.”
The Lord’s Servant: 2 Timothy 2:24-25 commands that the servant of the Lord must be “kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.”
The Ethics of Rebuke: Proclaiming Truth, Not Venting Malice
There is certainly a place for rebuking and reproving (2 Timothy 4:2). However, we must beware of our own hearts.
Attack the Sin, Not the Person: The pulpit should never be used as a weapon to attack an individual or to single out specific private cases we know of. We must attack the problem using the text in a way that is understandable for all.
Private vs. Public: Biblical confrontation of an individual’s sin should be done in private (Matthew 18:15), unless the sin is of a very public and notorious manner.
The “Bully Pulpit”: Using the sermon to “settle scores” or “shame” a member from the stage is a cowardly act. It is an abuse of authority that leaves the flock feeling attacked rather than edified.
Dealing Gently with the Bride
The Church is the Bride of Christ. God is a jealous God, and the Church is precious to Him. Imagine a husband who claims to love his wife but spends every evening screaming in her face to “improve” her. We would call that man abusive.
How, then, can we think God is pleased when we deal roughly with His Body? People learn and grow like children—through patience, love, and clear instruction. We cannot scare people into becoming Christians or doing the right thing. That is the work of the Spirit, and the Spirit brings understanding and conviction, not chaos and fear.
Reclaiming the Torch: A Discipleship Plan for Preachers
To fix the breakdown in the passing of the torch, we must change how we train the next generation:
Academic Stewardship: Younger pastors must be taught that 20 hours of study is more “anointed” than 20 minutes of shouting. We must value the library as much as the pulpit.
Mentorship in Methodology: Pastors/edlers should intentionally model a varied tone, demonstrating that clarity and logic possess more spiritual authority than high decibels.
The Discipline of Silence: Mentors should ask young brothers to practice delivering messages without raising their voice above a conversational level. This forces them to rely on the power of the argument rather than the power of the lungs.
Correction of Unnecessary Mannerisms: If a young brother begins to adopt the “rhythmic shout,” a mentor must address it immediately in private. Ask him: “Why did you feel the need to shout? Did the text demand it, or were you afraid of the silence?”
Suggestions for Personal Improvement: Moving Toward Biblical Proclamation
Exegetical Conviction over Artificial Energy: Spend more time in the study than practicing your delivery. If you are deeply convinced of the meaning of the text, your natural passion will carry the message without the need for artificial volume.
Master the Cadence of Grace: Use a conversational tone for teaching, a solemn tone for warning, and an urgent tone for exhorting. Constant yelling creates “listener fatigue” and mutes the message.
Theologically Grounded Confidence: Remind yourself: “The Word of God is living and active (Hebrews 4:12).” It does not need my shouting to give it life. Trust the sufficiency of the Scriptures.
Surgical Rebuke: If you must rebuke a sin, let the text do the work. Keep the rebuke general enough to apply to all, and specific enough to convict the conscience. If you need to speak to a specific person, do it in their living room, not from the stage.
Instructional Aim: Aim to teach the people so they leave saying, “I understand God better,” rather than, “The pastor was really on fire today.” Focus on the mind to reach the heart.
Preacher’s Self-Evaluation Sheet
I. Preparation & Grounding
The Source of Heat: Was my intensity a result of the text’s weight, or did I “ramp up” to fill a lack of preparation?
Dependency: Did I pray more for the Spirit to move through the explanation or my delivery?
II. Delivery & Tone
Decibel Check: Did I scream throughout the entire message?
Tone: Did I sound like a taskmaster or a shepherd?
Syncretism: Did I use rhythmic repetition or “rough voice” techniques common in trance-inducing rituals?
III. The Target of Rebuke
Motivation: Was my rebuke born from the text or from a personal frustration I have with a member?
Ethics: Did I single out anyone or use “coded language” to attack someone from the pulpit?
Private vs. Public: Should this rebuke have been a private meeting rather than a public sermon?
IV. The Result in the Hearer
The Mind: Did I respect the intelligence of the hearer, or did I seek to bypass it through emotion?
Who’s the Hero?: Did they leave talking about the Greatness of Christ or the Energy of the Preacher?
Final “Berean” Encouragement
As you study these resources, remember Acts 17:11. Do not take our word for it, nor the word of the men who taught you. Take the Word of God. Look at the life of Christ—He is the Logos (the Word, the Logic, the Reason). If our preaching does not reflect His orderly, clear, and loving nature, we must ask ourselves if we are truly representing Him. Preaching is a “burden of the Lord.” But remember, the Bride of Christ belongs to Him. Our job is to carry the water of the Word, not to drown her in the bucket. Trust the Spirit to do His work in the people, and remember, you are not the Spirit.
Bibliography & Resources for Further Study
Below is a breakdown of the sources that helped inform this analysis, as well as recommended resources for further study.
Primary Historical Sources (The “Plain Style”)
The “Plain Style” was the standard for sound churches for centuries, prioritizing the clarity of the proclaimed Word over the performance of the preacher.
- Calvin, John. Institutes of the Christian Religion. (Book IV): Calvin discusses the office of the pastor as one of “teaching” and “instruction.” His own preaching style was famously stationary and focused entirely on the text.
- Spurgeon, Charles.Lectures to My Students: Specifically the chapters “The Voice” and “Posture, Action, Gesture, etc.” Spurgeon warns against “pulpit fever”—the habit of shouting and wild gesturing that distracts from the Gospel.
- Key Quote: “To shout is not to preach… A man who is always shouting is like a boy who is always blowing a trumpet.”
- Lloyd-Jones, Martyn. Preaching and Preachers: A classic text that defines preaching as “Logic on Fire.” He distinguishes between the “fire” of the Holy Spirit and the “animal heat” of a loud voice.
Sources on Pentecostalism & The “Scream”
These resources trace the 20th-century shift toward emotionalism and the professionalization of the “rhythmic shout.”
- Wacker, Grant. Heaven Below: Early Pentecostals and American Culture: This is a definitive historical account of the Azusa Street Revival and how the “performance” of the preacher became a sign of “anointing.”
- The “Healing Revivals” Archives (William Branham & Oral Roberts): Historical recordings and transcripts from the 1940s and 50s show the development of the “rhythmic, raspy shout”—a deliberate technique used to bypass the mind and create a “healing atmosphere.”
- Murray, Iain. Revival and Revivalism: This book is crucial for understanding how the “Old School” view of the Spirit (orderly and Word-centered) was replaced by “New Measures” (techniques designed to produce an immediate emotional result).
Sources on Syncretism & Syncretistic Rituals
To understand the connection between vocal manipulation and pagan rituals like Santería and Voodoo, these sociological and missiological studies are helpful.
- González-Wippler, Migene. Santería: The Religion: Explains the role of the Babalawo and how rhythmic chanting and vocal strain are used to induce a “trance” or “possession” state.
- Métraux, Alfred. Voodoo in Haiti: A detailed study on how vocal manipulation and sensory overload (drums and shouting) are used to shut down the rational mind of the participant.
- Hirsch, E.D. The Philosophy of Composition: While not a religious book, it discusses “vocal affect” and how certain tones and volumes can trigger a “fight or flight” response in humans, bypassing logic.
Resources for Further Study & Improvement
If a pastor wants to move away from the “scream” and toward biblical proclamation, we recommend the following:
- MacArthur, John (and MSF). Preaching: How to Preach Biblically. This focuses on the text being the authority, not the preacher’s delivery.
- The Shepherd’s Library: Look into the sermons of John Piper or Alistair Begg. Note how they achieve deep passion and urgency without ever needing to shriek or scream at the congregation.
- Biblical Counseling Resources: To learn the “Ethics of Rebuke,” study Jay Adams’s Competent to Counsel or materials from CCEF. These teach how to confront sin with the “gentleness of Christ” (2 Corinthians 10:1) rather than the “wrath of man” (James 1:20).
Soli Deo Gloria
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