IN A TIME when the popularity of pulpit preaching is said to be in partial eclipse, suffering from the tripartite impotency of sameness, lameness, and tameness, it is refreshing to consider the preaching of Clovis Gillham Chappell, whose ministerial career spanned sixty-two years, beginning during the presidency of William H. Taft and concluding during the presidency of Richard M. Nixon.
Emerging from the simple, rustic environment of a Tennessee farm, he graduated from the famous Webb Prep School. This was followed by further training at Trinity College (Duke University) and Harvard. Chappell went on to become one of the notable preachers in America. 1 For forty-one years he served the United Methodist Church as a popular pulpiteer, pastoring fourteen churches and circuits. After retiring in 1949 at the age of 67, he continued to preach as guest lecturer, speaking approximately 5,000 times during his retirement years.2 In addition to his gift as an oral communicator, he was a prolific writer, possessing a unique ability in vitalizing Biblical truths. Thirty-five books of sermons and one book on homiletical theory (Anointed to Preach) were published by this energetic preacher from 1923 to 1962. Preaching was no avocation with Chappell, but it was a cherished way of life.
Chappell was considered by Donald MacLeod, of Princeton, to have been "one of forty outstanding American preachers between 1910-1960." 3 The late Andrew Blackwood indicated that he "seems to be one of the most popular preachers in our country," 4 and the Methodist Bishop H. E. Finger, Jr., declared him to be "one of the most gifted and effective pulpiteers of twentieth-century Protestantism." 5
What sermonic components brought Chappell national recognition? An analysis of his sermons and preaching reveal certain characteristics that made up the Chappell sermon and provide a basis for evaluating his preaching.
He was particularly gifted in selecting topics for sermons that were both timely and timeless. An examination of this corpus of writings reveals that he spoke on subjects that dealt with human needs and desires—thus infusing his messages with a relevance that almost transcends time. He concerned himself with common issues confronting man; foremost among them was the problem of sin, which, in his opinion, disoriented man and demanded supernatural intervention in the life in order to correct it. Although social issues were not totally ignored, they were always made subordinate to the presentation of the gospel.
Chappell was a confirmed optimist, believing that one can find encouragement if he searches for it. Consequently, it was natural for him to see the whimsical side of life's experiences, which he artistically captured and wove into the body of his sermons as a master crafts man.
Another prominent characteristic of Chappell's preaching may be found in his use of questions, both interrogative and rhetorical. His sermons were generally sprinkled with a liberal amount of both. Occasionally he employed a series of questions for emphasis and effect. At other times he raised questions and gave wrong answers before providing the correct ones. He used questions as a means of dialoging with the audience, keeping the people alert, provoking thought, and thereby forcing audience attention upon the answers.
Clarity of Theme a Trademark
Chappell's characteristics in arrangement were varied and significant. Clarity of theme was a trademark of his sermons, although the theme was not always made evident in the same location in the sermon or in the same way. There were sermons in which the theme was disclosed by a specific statement either in the introduction or the first division, and there were times when it simply blossomed as the sermon unfolded. A worshiper could scarcely leave one of Chappell's services without knowing the theme of his message.
Although not always separately designated in his printed sermons, Chappell's introductions were generally clear, varied, interesting, meaningful, brief, and concrete. Among the introductions used may be found the problem approach,6 in which he recreated some universal problem besetting mankind; in the dramatic description7 he made the listener a part of the scene; there were occasions when he used descriptive dialog to create mood, curiosity, and interest;8 at times he employed a suspense introduction.9 However, his most common method was to read a text followed by a brief but appropriate comment concerning the passage.
Divisional signals were frequently expressed in the form of questions, although the combination of statement and question headings were more common. Although having a bias for distributive order, Chappell succeeded in making the divisions significant, interesting, clear, and unified with the central theme. Through the use of various signals, the main points and the subpoints were easy to follow. The number of divisions in Chappell's sermons varied considerably, but he seemed to have a liking for three. Although the divisions frequently lacked proportion, one could easily discern the relationship each part held to the other, and each division moved the thought toward the climax and conclusion.
Though Chappell's conclusions were generally brief, positive, specific, personal, and forceful, they are not clearly delineated in his printed sermons.
Poetry was effectively employed in the Chappell sermons, but he avoided announcing it for fear that interest would wane. The poems, sometimes em bracing several stanzas and always re cited from memory, seemed to fit the points he was making.
Chappell consistently opened his sermons by reading a text or texts, but he was not a textual preacher. He may best be categorized as a topical (subject) preacher, since the vast number of his sermons were not structurally outlined by the passage. The general practice for Chappell in outlining his divisions was to follow the psychological-logical order. Each division was not only logically placed but also psychologically placed, with the strongest, most personal, and vitally significant point being placed last.
In his sermons he appeared to have used proportion and balance in the use of language, examples, imagery, clarity, figures of speech, and sentence structure. The predominance of short sentences and the spoken style of Chappell's sermons seems to be due to his preaching each sermon before dictating it. This practice sacrificed some of the literary beauty of written literature, but apparently contributed to clarity and simplicity.
He employed imagery and dialog effectively and freely. At times Chappell imagined that he was visiting and speaking with the Bible characters. His preaching reflected a sensitivity to the feelings, desires, struggles, and needs of man. Through the use of metaphors, similes, contrasts, and antitheses, Chappell appealed to the listener's imagination. The conversations he con ducted with Bible characters helped to make the scenes incarnate to the listener. At times he allowed his imagination to fill in details not provided, though perfectly reasonable and possible, therefore infusing the story, scene, or character with life and vitality.
His Sermon Delivery
A specific characteristic of the Chappell sermon was the practice of extempore preaching, and the recitation of Scripture and poetry without notes. It was his view that this practice arrested the attention of the hearers. There were sermons in which he used ten to twenty Bible texts, as well as several poems, all of which were given from memory.
Chappell's speech could be characterized as typically Southern in its accent, and the rate of delivery was fairly rapid. He possessed a gutteral baritone voice with sufficient volume, and a varied pitch range of an octave. The simultaneous pitch and intensity change that frequently occurred in his delivery produced a rhythmic monotony. There was a noticeable tendency to crescendo at the beginning of many sentences and to decrescendo to their end. His speech was frequently punctuated with timely pauses, allowing the audience opportunity to reflect upon that which had been stated. It appears that it was Dr. Chappell's practice to begin at a slow pace, increase the tempo in the body of the sermon, and diminish in the conclusion, generally ending slower than the pace employed in the introduction. Chappell saw a cause and effect relationship be tween strong preaching and good health; he, therefore, studiously rein forced his physical strength through diet, walking, and jogging.
Illustration was another component of the Chappell sermon. He seemed to possess a special gift for illustrating his points, making them both clear and interesting. From a reservoir of personal experiences he was able to select an illustration and to relate it in a most appealing way. Many of his stories were folksy, describing his days on the farm or in school. Vivid and descriptive language was employed in relating them. Frequently this was combined with humor, thus making each experience intensely interesting. In response to an inquiry regarding devices he employed to achieve interest in his sermons, he answered: "I try not to say it in the same old hackneyed way they have already heard it; they are not going to be interested unless they understand you; educated people appreciate simplicity, and a story is the universal language of humanity." 10
Chappell's success as a preacher is undoubtedly associated with these characteristics. Without the benefit of formal speech and rhetorical training, but through the study of speech models and practice, Chappell developed what he considered to be proper characteristics of speech, and succeeded so well that he is counted among the great preachers of the twentieth century.
Notes:
1 Donald MacLeod, personal letter, December 13, 1971.
2 Personal interview with Dr. Chappell, November 16, 1971.
3 Donald MacLeod, personal letter, December 13, 1971.
4 Andrew W. Blackwood, Preaching in Times of Reconstruction (Great Neck, New York: The Pulpit Press, 1945), p. 36.
5 Personal letter, November 29, 1971.
6 Clovis Chappell, Sermons From Job (New York: Abingdon Press, 1957), p. 19.
7 , Living Zestfully (New York: Abingdon-Cokesbury Press, 1944), pp. 90, 91.
8 , Values That Last (New York: Abingdon-Cokesbury Press, 1939), pp. 90, 91.
9 , The Road to Certainty (New York: Abington Press, 1940), pp. 175-177.
10 Andrews Derris Davenport, "The Biographical Preaching of Clovis G. Chappell" (unpublished Th.M. thesis, Southwestern Baptist Theological Seminary, 1968), p. 50.
