Thomas Long has written a tremendous piece on pulpit plagiarism that you can find here in it’s entirety: Stolen Goods. The article traces the arguments for and against using materials developed by others in the pulpit. Long comes down on the issue of honesty and integrity. He writes… A good test of this point is to ask, What would happen if the preacher told the truth? ‘Hey folks, it’s been a busy week and I didn’t have time to work on a sermon, and honestly, I’m not all that creative anyway. So this is a little something I found on the ‘net’.’ The fact that the air would immediately go out of the room is a reliable indicator that the tacit agreement of the sermon event has been violated. This is why plagiarists, for all their blather about God’s words being free for all, never confess their true sources and always imply that these words are coming straight from the heart. Yes, Augustine made space for preachers to memorize the words of other, more eloquent proclaimers, but note well that he added the test of truth: ‘supposing them to do it without deception.’ Perhaps even more powerfully, Long describes giving credit as more than just doing the right thing. He writes… Giving credit to others is not merely a matter of keeping our ethical noses clean; it is also a part of bearing witness to the gospel. No sermon stands alone, but instead takes its place in a ‘cloud of witnesses.’ The proclamation of the gospel does not spring forth from our cleverness or ability to generate novelty. To borrow words from others and to show that one’s sermon dips into the deep well of shared wisdom is itself part of Christian testimony, a fresh expression of Paul’s confession, ‘I handed on to you as of first importance what I in turn had received.’ I couldn’t agree more.
Rejoice in the Lord always; again I will say, Rejoice. — The Apostle Paul
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