Towards Understanding of the Practice of Proclamation: The Core Element of Russian Baptist Worship, Timofey Cheprasov, 2015

in their reflection on the practice of proclamation in Russia and shaping their preaching curriculums. ’7 Ws | have stated earlier, in Chapter 9 the term “University” is used in a rather limited way — in relation to Christian academia, various educational institutions (seminaries, Christian Institutes, Bible schools, etc.) that are involved in ministerial formation, but also act as places of theological reflection. 78 McClendon, Ethics,p 23. 215 CHAPTER 9. Preaching, Church, and University Introduction At the conclusion of a lengthy research on the subject of Baptist preaching in Russia, one may have the temptation to offer a ready-made solution (or at least an attempt) in the form of a preaching manual that could be shared among pastors and lay preachers, aiming at solving Russia’s various preaching ills. Having listened to long and often uninspiring (which might even be an understatement!) sermons, having spoken with many different people about their impressions of preaching, and, having seen numerous problems that arise in churches as a result of failure of their “pulpit ministry,” writing a denouncing pamphlet, claiming that the current practice has to be drastically reformed, may sound an attractive idea. However, | would like to focus on something good and precious that Russian Baptist churches have preserved, and which, with due critical reflection and modification, can become a starting point for a much needed transformation and renewal, not only of the practice of proclamation, but of the whole Russian Baptist movement. What | am going to write next might surprise quite a few people. Moreover, some of the people that personally know me and my views on preaching would be stunned, just like | am amazed myself. The good and precious element of Russian Baptist preaching, which | see as a cornerstone for the future transformation of their preaching practices and reinforcement or, more often, rediscovery of their ecclesial identity, is a phenomenon of multiple preaching that is common in a Russian Baptist worship service.’ However, let me say a word of self-justification, before | hear an astounding ‘What on earth is he talking about?’ from the western readers used to a one-hour service with a fairly short sermon, and my Russian sisters and brothers, who suffer (and | am not hesitant to use this rather strong word) week in and week out, enduring numerous lengthy contemplations on themes vastly removed not only from people’s daily lives, but from anything real, during their 2-3 hour services. There are three important provisions that have to be taken into consideration before | proceed. * See Chapter 5 for a description of contemporary Russian Baptist worship and preaching. 216 Firstly, it is the purpose of this work. As | have stated earlier, | am not planning to design a preaching method that could offer an adaptation of the best homiletical approaches developed in recent years