One or two of my African American students have commented how in their experience, certain patterns of black preaching can sometimes build their own momentum that seems to owe too much at times to congregational expectation or, worse, a need for ministerial affirmation. Yet on many occasions there is an undeniable participation and celebration that actively involves the whole congregation.

4. Listen with all your strength.

Preaching should always result in more than a cerebral response, such as notes made on a sheet of paper. Its outcome is about people building on rock and not on sand, doing God's word and living God's word together. It is about God's word returning to him having changed lives and communities. Preaching is about forming Biblical shaped, Christ centered individuals and communities. The test for preaching is what happens in the behavior of the hearers.

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The reference in 1 Cor. 14:3 to "those who prophesy" relates to intelligible speech (verse 9) and therefore to preaching. Its three outcomes are listed as "building up" (oikodomeo), "encouragement" (paraclesis) and "consolation" (paramythia). 2 Tim. 4:2 adds convince (elegeon) and rebuke (epitemeson). Mitchell calls for each sermon to have a "behavioral purpose." "Every sermon will have a controlling idea and require some intellectual growth or increased understanding, but maturity of attitude and behavior — deep trust with willing obedience is the central objective." (54)

Hearers, and preacher, need to recognize that God may be calling for a specific response that requires deeper trust and willing obedience. Too many listeners rate a sermon in terms of its interest and weight, but what matters most is what they will do differently. As Sangster once commented, what counts is "service beyond services", or in Bill Hybel's words that hearers become "a biblically functioning community."

5. Remember: Good listening makes for better preaching.

In Sweazey's advice to hearers he describes how ministers who preach away from home are sometimes struck by contrasting responses from different congregations (perhaps to the same message). In some places it feel like "slogging through mud up to the waist" as all eyes are averted and body language is depressed. Yet in another church everyone seems to lean forward with excitement (316). Most hearers have little idea of what a vital role they have to play in the worship and preaching event. They have never understood the impact that their body language makes, and what difference their graciously worded comments afterwards can make (including negative observations). Which preacher has not risen with eagle's wings when they are told about significant events triggered by a sermon?

It is beyond the remit of this paper to pursue important issues about how preachers might develop greater mentoring and organize more formal feedback after sermons. But listeners should be awakened to their responsibilities to share in the dynamics of a preaching event.