What does the church understand by pictorial (or “visual”) preaching?

I will mention a few interpretations that might be associated with this title. I will begin simply by referring to the use of examples, or imagery. In the gospels we read that the Lord Jesus often used examples.

Parables⤒🔗

Jesus made extensive use of imagery by speaking in parables, through which he portrayed the kingdom of heaven. Or, to be more to the point: through which certain aspects of the kingdom of heaven are passed on to the reader. In these parables it is always about the point of comparison. We might call this the pivot-point. This is where the door of the parable opens up to the reality of the kingdom of heaven. It always concerns a point of comparison. It is simply impossible to address all the facets of the kingdom of heaven in one parable. The interesting aspect of parables is that this special story style allows focusing on a particular point of the kingdom for the hearer. In order to understand that special point in its specific meaning, the hearer needs to know some more about the kingdom. In this special parable, therefore, that “more” is particularly focused on one aspect. Thus we get a message with a specific application — something never to be forgotten. Think of the parable of the sower and the seed. The emphasis is here on the seed, which is representative of the Word. Thus the kingdom comes, by analogy, with where the seed falls and whether it bears fruit or not.

This is how the Lord Jesus spread the Word. He did this as One with authority. Matthew uses that term at the end of his account of the Sermon on the Mount (7:29). The term indicates the power, the right given to him by the Father to proclaim the Word. By virtue of that power, he both delivered the Sermon on the Mount and also told the parables to his disciples.

The Purpose of the Image←⤒🔗

Pictorial preaching implies the use of examples, of imagery. The root of the term “imagery” is the word “image”. We can imagine that pictorial preaching means more than the use of examples. I want to explore this briefly because the Lord Jesus uses images and examples again and again in his teaching; not always in such detail as in the parables, but succinctly and clearly. His preaching is at the centre of the hearers’ lives. In Jesus’ preaching they are able to recognize their every-day life and world.

Then two things actually happen. On the one hand, the image illustrates the message with events, experiences, and things that people encounter in their daily lives. The gospel, according to these examples, is not foreign to life, but very close to it: in the midst of the reality of every day. On the other hand, the example again provides a specific view of the reality of the gospel. It is never about the picture in itself. It is about what the example has to say in connection with the gospel, and how it clarifies Jesus’ message.

In fact, then, a double consideration needs to take place in the sermon. The specifics of the image need to be related with the message of the gospel. That is the one movement, from the picture, the example, to the reality of the gospel.

And then we also immediately encounter a second movement. The gospel makes use of the image in its own unique way. That image is present, yet it has a specific meaning and is never used in isolation. It serves in the proclamation of the gospel. One needs to pay attention to that twofold movement: from the image to the gospel, and then back again: from the gospel to the image. The gospel determines the use of the image, both the choice and the effect of it. The imagery is thus serving the preaching of the gospel. When I was younger I sometimes heard the expression: “that minister is a storyteller”. That meant: this minister intersperses his sermon with stories of various kinds; very often he includes rich and wonderful experiences from the lives of God’s children: surprising signs of God’s care and rescue.

I noticed in my surroundings that there were people who much appreciated such sermons. These were not overly academic or deeply dogmatic, but were simply close to people’s daily lives; yes, taken right from actual experiences in life.

I also remember a reaction that went more like this: that minister indeed preaches what people can relate to with their lives. He does so in a visual way, which is catching and easy to listen to. However, according to the not-always-cautious criticism: after the service the people go home with a story. But what about God’s urgent appeal, his invitation and warning...?

That is the reason why I have always been a little wary of such a story-telling pastor; although I must say that in the course of more than forty years I have also known and sometimes heard those ministers in our churches who knew how to captivate their audience. I have also spoken to people who could recount certain sermons they had heard many years earlier.

No — I will not mention names. Older readers may remember names of ministers who — if I might say so — had a special knack for it.

Authentic Preaching←⤒🔗

I am not raising this issue to be negative about it! You may not anticipate what I am about to say next. Nevertheless, I am writing it down: Even among preachers a bird is known by its notes — and a person by his talk. You will understand the meaning. One should not strive to imitate the other in an effort to surpass him.

No — a sermon needs to be authentic, in two respects; first of all, in respect to the gospel. It is God’s message that needs to be interpreted. The gospel needs to come across clearly in a sermon. That holds true for every sermon and every minister. The gospel must be proclaimed with two words: sin and deliverance; or: condemnation and forgiveness.

There is also another side to the authenticity of the preaching. The sermon must be true to life. It has to be a sermon of this minister, and not a piece of imitation, or plagiarized from another preacher for the greater part (either in print or audio, or from a trusted tradition). This can be a temptation for a young preacher. It is good for him that he has a broad orientation, reads a lot and has his ears open. He will certainly pick up on various things. However, he needs to explain and to apply it by himself, and not copy or parrot it. And if he wants to insert a striking idea into his sermon, borrowed from someone else, he can simply say: I read somewhere... Then the name of the person who said it does not even need to be mentioned.

The sermon needs to be authentic, in the sense that a preacher interprets the message in his own way, being faithful to the Word and to the commission of his Sender.

The use of pictures and examples has to fit with this interpretation of the text. However, I would advise to subject the use of it to the following conditions and also to use these as a checking mechanism.

First of all, the picture should not dominate. It is subordinate to the message. It serves to clarify the explanation. So the image has a serving function.

Secondly, the illustration needs to help the congregation to experience the transfer of the message to the real world. Thus the image is always found on the boundary between the Word and the experiential reality of the people. This also helps to prevent a situation that the image gets a life of its own and becomes autonomous. The Word may not be robbed of its priority. It also prevents the image from being situated only on the side of the Word. The image takes its place in the movement from the Word to the reality of life (or: in the concrete application). The congregation needs to understand the reality, the implication and the call of the gospel more clearly and more intensely through the Word.

The picture may never distract from the text. On the contrary, it should lead people back to the core of the text.

Third: not too many images should be used in a sermon. If a sermon has three main points — possibly without naming them specifically — no more than three clear images should be used. On the basis of the illustrations — when they are chosen well — the framework of the sermon can be reconstructed.