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Posts Tagged ‘Tim Keller’


Christmas means vacation. And vacation means reading a book from the Theologians On the Christian Life series by Crossway. I wasn’t sure which volume to read although my options were diminishing. I chose D. Martyn Lloyd-Jones.

The Doctor, as he is often called, is a favorite of Tim Keller (who is also deeply influenced by John Newton, C.S. Lewis and Richard Lovelace). I’ve found his books very helpful when I’ve read them. That can be tough in sermon preparation though because he’d preach multiple sermons on a text for which I’ll allot one. That means lots of reading. It is beneficial reading but time consuming.

I borrowed the documentary, Logic on Fire, from an elder in the congregation I serve. I found it funny that he would watch pro wrestling with his grandsons. It seemed “beneath” a man of his stature. It humanized him for me, actually. (Remember, this is 1970’s England not the jacked up sexualized WWE that arose in the 90’s).

The subtitle of Lloyd-Jone on the Christian Life is Doctrine and Life as Fuel and Fire. The premise of author Jason Meyer is doctrine is the fuel for life as a fire. Lloyd-Jones on the Christian Life: Doctrine and Life as Fuel and Fire (Theologians on the Christian Life) Meyer, Jason C. cover imageDoctrine is necessary to have a life on fire, a life alive and vibrant for the glory of God. Where there is no fire there is no doctrine. Doctrine hasn’t done its work until a life is on fire. Lloyd-Jones is not advocating for dead orthodoxy, mere intellectualism. We watch life and doctrine closely because Jesus joins them together.

This was what stood out about Lloyd-Jones’ preaching. The doctrine he preached “set him  on fire” so to speak. He was moved by it. When you are preaching, the greatest moments come when you are caught up by the doctrine. It produces holy affections in you (to borrow from Jonathan Edwards, a kindred spirit of Lloyd-Jones). The doctrine you preach affects you, filling you with a zeal and passion which is often called anointing or unction.

Jason Meyer is another interesting choice to contribute to this series. He is the “new” pastor for preaching and vision at Bethlehem Baptist Church and an associate professor of New Testament at Bethel College and Seminary. He has literally stepped into John Piper’s shoes. He’s not the first contributor connected to Desiring God ministries/Bethlehem. Tony Reinke’s volume on John Newton remains my favorite. I’m not sure if Meyers shares Piper’s charismatic leanings but it is interesting that he writes about a charismatic English congregationalist. In the second appendix on the Secession Controversy, Meyer notes he does approach that with a bias (more on this later).

The volume begins with a forward by CavFavorite Sinclair Ferguson. He relates receiving a letter from The Doctor while he was a young pastor serving in the Shetland Islands off the north coast of Scotland. He was amazed that The Doctor knew who he was. And so began a correspondence that encouraged this young pastor-theologian. He suspects that Lloyd-Jones was behind the invitation to give 2 addresses at a minister’s conference in Wales (among his first?) since the other speaker was in fact Lloyd-Jones. The Doctor was concerned with Christ’s church, and this meant mentoring and encouraging younger men like Sinclair Ferguson. Ferguson affirms Meyers’ thesis for this volume.

Meyer begins his volume in this series with this thesis. “The combustible combination of doctrinal precision and experiential power creates an explosion called the Christian life.” He then lays out 3 points for clarification:

1. Doctrine and life should be inseparable;

2. the right order is essential;

3. criticism is inevitable.

In explaining the first he notes that “Doctrine should start in the head, catch fire in the heart, and create a life aflame with true obedience in the will.” Christian life begins with doctrine, not experience (regeneration excepted, obviously). Like Paul, we follow what Ferguson calls the gospel logic of first gospel indicatives and then gospel imperatives (yes, toss some Ridderbos in there too). Criticism is inevitable, and inevitably from both sides (or extremes) if you are walking the line, to borrow from Johnny Cash. True gospel preaching is called legalistic by the antinomians and cheap grace by the legalists, as an example. If you only get criticism from one side, you have likely lost your gospel balance. As Charlie Peacock sings, “there’s no insult like the truth.”

He begins with a brief account of Lloyd-Jones’ life. Meyer frames it from his birth in South Wales to Barts, from London to his return to Wales as a pastor, and his return to London as the pastor of Westminster Chapel. When he was 10, his father’s store went up in flames. His father threw Martyn from the living space above the shop into the arms of men on the street. All lived but financial problems plagued them for years. Four years later his father declared bankruptcy.

Martyn began to take his studies more seriously and excelled. He did so well that he was accepted into St. Bartholomew’s Medical School (aka Barts) at the age of 16. As a student there he stood out and he caught the eye of the king’s physician. He was known for his diagnostic skill and soon was Sir Thomas Horder’s junior house physician. Lloyd- Jones began to note the connection between the presenting symptoms and “moral emptiness and spiritual hollowness” experienced by the royal family and other dignitaries of the land which resulted in “wickedness, excess and jealousy.”

Disillusioned, Lloyd-Jones began to attend Westminster Chapel. Dr. John Hutton’s preaching was powerful in his life. He became convinced of God’s power to save and change lives. Now a Christian, he wanted to get to the root of people’s problems. He spent over a year, losing over 20 pounds wrestling with whether or not to leave medicine for ministry. In early 1927 he married Bethan and moved back to Wales to begin a new career as a pastor among the Welsh Calvinistic Methodists.

In a time that de-emphasized preaching, Lloyd-Jones removed the drama society, musical evenings and preached Christ. In the eleven years of ministry there, it is estimated that 500 people were converted and joined the church.

Vocal problems caused him to leave Wales for London. Dr. Campbell Morgan, the pastor of Westminster Chapel, invited him to come and share the pulpit. He agreed thinking it a temporary situation. Within a few months, World War II broke out. Eventually the congregation and giving dwindled so they could only support one pastor. Morgan retired in 1943 and after the end of the war, rebuilding the congregation began. From London he gained great prominence as a preacher. He retired in 1968 after a diagnosis of colon cancer. His retirement allowed him to travel and preach until 1980. He died on March 1, 1981. His final recorded words were, “Do not pray for healing. Do not hold me back from the glory.”

What is interesting is that Lloyd-Jones is technically not a theologian. He was a prominent pastor. His books are collections of his sermons. They contain theology, but we tend to think of “theologians” as men who teach in seminaries, write books of theology and often make some significant theological contribution. That isn’t what he did, but he was one of the most significant men of the 20th century as far as the church is concerned.

Meyer then walks us through Lloyd-Jones’ doctrine. The Doctor did a series to theological/doctrinal lectures on Friday nights. His lectures seemed to loosely follow the pattern of the Westminster Confession. Meyer covers God the Father Almighty, Christ and Him Crucified, the Person and Work of the Holy Spirit, Redemption Applied: Justification and Sanctification, the Church and Last Things. This section takes up about 70 pages. There is nothing too surprising here. He does explore Christ as Prophet, Priest and King which is a pet doctrine of mine. In each of these Meyer addresses how to apply the doctrine.

There is a confusing section on the Holy Spirit, however. Meyer writes:

“The Scriptures reveal that the Spirit is subordinate to both the Father and the Son.”

This sounds like a new and different ESS with the Spirit taking the place of the Son. But I don’t know, it is unclear if Meyer is speaking of the ontological or economic Trinity. With the swirling ESS controversy (which includes Crossway due to the ESV Study Bible notes) you’d think this would be crystal clear. Meyer does hold off the questions regarding the baptism of the Spirit for the first appendix.

Lloyd-Jones was a Congregationalist, yet in the chapter on the church Meyer says “The Doctor lays great stress on regenerate church membership because he believes he was not regenerate when he became a member at his local church.” And then, “The names on the local church membership roll should be names that are already written in heaven.” This is Meyer not Lloyd-Jones and I wish there was a citation or two.

Most Congregationalists hold to infant baptism. For The Doctor to reject infant baptism would be unusual. For him to reject it based on his personal experience would be eisegesis. I find the idea of “regenerate church membership” to be an example of “over-realized ecclesiology.” We can’t know who is regenerate and who isn’t. This is a misnomer at best. It is covenant promise denial at worst.

The book then shifts from doctrine to life. Each chapter he offers a definition, a diagnosis and prescriptions. He begins with the Word. Meyer starts with Lloyd-Jones’ doctrine of the Word (inspired, propositional, superintending work of the Spirit). He moves into why we find it difficult to read the Bible and then a number of prescriptions to cure our ailment.

Additional chapters in this section are on prayer, faith working through love, life in the Spirit at home and work, spiritual depression and the hope of glory as an acid test. There are discussions about the flesh, the world and the devil as part of the diagnoses of our spiritual ailments. We are not simply supposed to be “on fire” at church but also at home and work. He talks about emotionalism and counterfeits of love.

There is plenty of good material here, particularly in the chapter on spiritual depression. Here we see Lloyd-Jones’ advice to stop listening to yourself and talk to yourself; his version of preaching the gospel to yourself. While reading this chapter I synthesized a thought found there for my sermon that week.

“You can’t glory in Christ and salvation if you minimize your sinfulness and corruption.” CavPastor

Lloyd-Jones consistently pointed people back to Jesus. Our hope is found only in Christ. We receive Him, and His benefits, only by faith. As he addresses hope and assurance, Meyer essentially describes a three-legged stool: doctrinal test, experience test, and the morality test. None is sufficient in themselves. They are all held together, so to speak, by what he called the acid test, the hope of glory. This is where we sit when times are difficult.

Meyer than writes about the legacy of The Doctor. It is quite a legacy. You can still listen to some of his sermons on line. But his books which worked through books of the Bible are plenty and beneficial. At times one can forget that those books have sermons from various points in his ministry. As a result there may be multiple sermons on the same text with different concerns.

The books reflect his commitment to expositional preaching. He was important to the re-emergence of expositional preaching (working thru books). Anyone wanting to learn how to preach expositionally is well served to read his books.

Lloyd-Jones was also one of the key figures in reintroducing the Puritans to the Church. He was involved in the formation of Banner of Truth Trust, and sponsored a regular conference on the Puritans.

The first appendix covers a controversy surrounding The Doctor and one of the places where he seems inconsistent. Meyer notes some possible instances of eisegesis. At the very least his views are idiosyncratic on this issue. He doesn’t really fit in the common categories. He’s not Pentecostal, and not an ordinary charismatic (which has gotten more confusing for the rest of us with each successive wave). He does depart from historic Reformed Theology in separating the baptism of the Spirit from conversion. Reformed Theology generally affirms subsequent filling of the Spirit. MLJ seems to speak of those fillings as baptism. At times he used baptism to refer to the witness or sealing of the Spirit.

Lloyd-Jones rightly connects Word and Spirit throughout his theology. He also connects doctrine and experience. He thought, at least in this issue, Reformed Theology separated doctrine and experience. He thought they focused on doctrine while the Charismatic movement focused on experience. Where he errs (or is it Meyer’s interpretation) is thinking this was in asserting the Reformed intellectualism is a response to Charismatic fanaticism. This neglects the fact that the Reformed view predates the rise of the Pentecostal and Charismatic movements.

On the one hand the baptism of the Spirit is to be sought, and on the other it is given sovereignly by God’s secret will. Seems a bit inconsistent. Does God only grant it if we seek it? Or does God grant it, like regeneration, so we receive blessings? A bigger problem is this could be considered not only as creating 2nd class Christians but also dividing Christ as though I can get some benefits and you get other benefits.

The second appendix is on the Secession Controversy begun with a sermon of his in 1966  at the Second National Assembly of Evangelicals. Lloyd-Jones was reacting to the ecumenical movement’s emphasis on unity in structure. Lloyd-Jones believed (rightly) that our unity rests in doctrine (and, I’d add, union with Christ). As a Congregationalist, Lloyd-Jones understood the Church differently than his Anglican friends J.I. Packer, John Stott and Philip Edgecomb Hughes. They wanted to see reform within the Church of England, not removal of faithful congregations from the Church of England. Lloyd-Jones saw denominations as fundamentally flawed and unnecessary. Faithful churches should form loose associations. The others saw denominations and state churches as part of the providence of God and sought to work in and thru them.

While relationships were strained, they seem to have recovered. But much damage was done in congregations and other relationships. As I read this appendix I thought of my denomination, the Presbyterian Church in America. It struggles with groups seeking purity, and withdrawing from the denomination. It makes sense, we were born of such a thing. But the stakes, in my opinion, are significantly lower. Like the Secession Controversy, relationships are broken and bitterness sets in. I lament this.

Overall, this is a very good book. Meyer has done good work here in helping us understand Martyn Lloyd-Jones’ understanding of how we are to live. It is generally well written, aside from the instances mentioned above that lacked citations. This volume in the series is well-worth your time.

 

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Confession: I have a love-hate relationship with the culture war.

I’m torn in two. I have strong convictions on some things that I think are important. But I’m weary of how we as a culture, including the church, discuss these matters. I’m becoming more concerned with ministering to struggling people than trying to be right. I do want to explore nuances on some issues.

The subtitle of one of Scott Sauls’ books interested me. That book is Jesus Outside the Lines: A Way Forward for Those Who Are Tired of Taking Sides. Sauls is a PCA pastor in Nashville who used to work with Tim Keller in NYC. In many ways he is like Keller, making distinctions and exploring nuance. He tends to tick off both the left and the right. If the Bible is true, Keller notes, it will critique every culture and every person. That means that everyone will be annoyed by something it says. The same will be true for faithful pastors. The left thinks you are too right and the right that you are too left.

In his introduction Sauls puts it this way:

“Are we known by what we are for instead of what we are against? Are we less concerned about defending our rights- for Jesus laid down his rights- and more concerned about joining Jesus in his mission of loving people, places, and things to life?”

While we believe in truth, we also believe in grace and peace. This means a Christian should be pursuing all of them, not just one. In Paul’s letter to the Galatians he calls them to end what we’d call their tribalism in light of the fact they’ve been baptized into Christ. Their union with Him and one another takes precedence over the divides that kept people apart in their culture. In light of this we keep truth and love together, as Paul notes in Ephesians 4. Sauls wants us to see beyond the polarization to affirm what is true about each side of an argument in the process of finding the truth in the middle so we can love both sides and hopefully bring them together.

The book is divided into two main sections. The first addresses issues between the various “Christian tribes”. The second addresses some of the issues that polarize the church and the world.

The first issue he addresses could be in both sections of the book: politics. Reflecting Keller he argues that no political system or party is fully aligned with Jesus and therefore subject to critique. Politics is like a religion in America. There seems to be no middle ground.

God has instituted government, and raises up and casts down leaders. Those governments and leaders don’t serve Jesus. In our own context the two parties grab hold of part of what Jesus says. As Christians we can think they have the whole (or none in the case of THEM). We each have agendas and choose the candidate or party that best represent them. And one of those agendas tends to be political power. It is not just the evangelical right that courts earthly power, as the evangelical left would have you believe. Both sides have made compromises to gain cultural power so the current dust ups are largely disingenuous to me.

“Kingdom politics reject the world’s methods of misusing power and manipulating the truth.”

As we consider politics we should recognize that Christians should be involved in terms of voting and also holding office. Yet we should do this understanding the limitations involved. No candidate or platform is perfect. We are not electing pastors, and being a Christian doesn’t necessarily make one wise or beyond corruption. This is another way of saying that politics is not a means to usher in the kingdom of God. It is, however, a means to help human flourishing so the work of the kingdom can take place in and through the church.

Sauls notes that Christianity tends to be healthier when it is part of the minority, not the majority. As the minority we are generally less conformed to the world, and less likely to trample other groups. As the majority we tend to cling to power and can abuse it. We are fallen humans after all.

He also notes that “Christianity embraces both conservative and progressive values.” It is neither. Christianity teaches that women are made in the image of God. As such it should embrace equality for women. Christians have long had a prevailing ethic of life contrary to many an earthly government and culture. If we treat women well, the pro-life movement is not assumed to be a war on women.

I don’t want to spend as much time on the other polarizing viewpoints. But in discussing politics with some from the evangelical left recently I’ve heard the accusation that I’m actually pro-birth and don’t care about the poor. That’s a nice talking point, and the second chapter: For the unborn or the poor? Oddly, I’ve found many conservatives at the forefront of care for the poor through groups like the Salvation Army, Compassion International and through funding soup kitchens, pantries and homeless shelters.

It is difficult to discuss this topic without getting back into red state-blue state. But the question is not a new one: who should care for the poor, the church or the state? Calvin argued that church should, and Luther thought it was the state. We have a similar divide between the evangelical right and left. It isn’t really about whether to care for the poor but who and how. Our problem is we tend to see the other side not caring because they don’t do it the way we think it should be done.

Sauls brings us back to the reality of both the unborn and the poor bearing the image of God. This should lead us to have a comprehensive ethic of life. Mine would go something like this: The state should protect the unborn while the church/Christians should provide for the unborn and the poor. The state should protect the living by bearing the sword against the wicked who forfeit their lives for certain heinous crimes.

The section also addresses personal faith or institutional church, money guilt or money greed, racially the same or racially diverse, and him or her. These are important issues that we tend to take extreme positions on and fight about in the church. These, of course, are false dilemmas for the most part. We should value both personal faith and the institutional church. One tends to be dead without the other. Sauls notes that the early church was FAR from perfect, so the problems of our churches shouldn’t mean we reject “organized religion”. Rather, the church is a place where we learn to love people who are very different from ourselves. As he argues, we need the church and the church needs us.

In discussing money he reminds us that the underlying issue is contentment. Most people are not content with their wealth. This can manifest itself in either hoarding or spending. We inevitably have to see the God-man who was rich but became poor to enrich others. As we consider Him He makes us people who also enrich others.

Racial questions are difficult because we have such a hard time moving beyond our experience. We tend to normalize our experiences and can’t see other people’s experience (especially minorities) as valid or true. People in the majority need to begin listening to minorities. Privilege, I’ve found, doesn’t have to do with having an easy go of things so much as there are things you never have to think about. For instance, when I get in my car I never wonder if I’m going to get pulled over by the police. Many blacks and Hispanics do, and that is because they are pulled over far more frequently than me. When I get pulled over I don’t think that I’d better record it just in case things go south. I’ve always been treated with respect by the police. But many blacks and Hispanics are viewed with more suspicion by police than I am. Their experience is so different than mine. There are negatives I don’t experience due to my race, social status or both.

The same is true regarding men and women. I don’t go for a jog (when I used to) and wonder if I’ll get jumped and raped. I don’t pay attention to the cars on my walk to see if the same one keeps going by. I don’t pay more for a car or repairs because of my sex. Studies show that women are often taken advantage of by sales and repair men.

Where Sauls goes is inequality in the church in both chapters. Minorities often feel forced to fit in with the white culture of a church. They feel like a token instead of someone who has a seat at the table with decision-making power. Women also have decisions made for them without seeking their wisdom and counsel. God gifts women for ministry too. They don’t have to hold office to exercise those gifts like egalitarians think. Some complementarians need to remember that this is true and not unnecessarily restrict the ministry of women.

In the second section he discusses affirmation or critique, accountability or compassion, hypocrite or work in progress, chastity or sexual freedom, hope or realism, self-esteem or God-esteem and then provides some quick pointers on living outside the lines in the epilogue.

He spends time discussing our need for affirmation and encouragement. He also distinguishes critique and criticism helpfully.

“Because an affirming critique always comes from the motive of restoring and building up, unlike criticism, which aims to harm and tear down.”

We all been victims of criticism. You feel worthless, humiliated and exposed. Critique is not focused on fault-finding and assigning blame. It is concerned with how we can do better. Affirmation should not be devoid of critique, but it should be devoid of criticism. In this context he shared a story of a bad relationship with another pastor that brought out the worst in each of them, and how it turned the corner into a healthier relationship when they considered how God was sanctifying each thru the other.

He invites to consider both the justice and compassion of God that is revealed in the cross of Christ, as well as the final judgment. This is not a book whose message is “can’t we just get along.” It brings us often to the gospel while reminding us that divine truth is not simplistic. Our positions may have elements of the truth but not the whole truth. As we interact with people of differing opinions we may discover they have some of the truth too. Sauls is not selling relativism, but is reminding us that the truth can be more complex than we want to make it in our quest to be right. Seriously, who wants to be wrong?

There is much to make you think and move beyond the false dilemmas we find in life. There are also some great stories. I loved the story about Doug and how Scott struggled with a competitive spirit with a man he hadn’t been in contact with for over a decade. Scott is vulnerable in this book. He’s not the hero who has it all together. He comes across to me as a guy who’s trying to figure all this out and shares a few of the things he’s learned. See this as critique instead of criticism and you’ll benefit from the book. See it as criticism and you’ll just get ticked and retreat to your own tribe within the lines. It might feel safer, but then so is a prison cell sometimes.

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Sometimes the people you read champion a book that was influential on them. You make note of the book. You buy it and eventually you read it.

Because of R.C. Sproul, J.I. Packer and John Piper I began to read the Puritans. Due to Tim Keller I began to read John Newton. Newton has been very helpful for me.

Evangelism: Doing Justice and Preaching GraceBecause of Keller, and some others, I picked up Harvie Conn’s Evangelism: Doing Justice and Preaching Grace. It was foundational for them in advocating for what I think is a healthy balance of seeing justice as an implication of the gospel. Transformed people will want to see their world transformed. As we grow in personal righteousness (sanctification) we will act justly and seek to love our neighbors. I seemed like I needed to read this little book when I found it in the internet “discount bin”.

Were my expectations too high? Would it exceed my expectations?

One important thing about when I read a book is how much red ink I use. That could mean either a great book with lots of “money quotes” or big ideas I want to keep track of. Lots of ink could also mean it is a book I take great exception to, as the writing in the margins argues against the authors point.

I didn’t use much ink in this book before I gave up in the midst of his chapter on prayer. It was meh to me. I was underwhelmed and found it too bound to its time.

In his preface he notes that it is not a “how-to” book. “Rather, this is an effort to look at the relation between evangelism and social questions as two sides of the same coin.” He uses the terms holistic evangelism and Lordship evangelism to describe this balance and interdependence. It was written as the Lausanne Committee on World Evangelism was doing its work.

Time can prove that many of our fears and expectations are unfounded. History takes unexpected turns. He brought up the United Presbyterian Church’s steep decline in membership. If such trends continued, he anticipated one priest (?) for each communing member by 2000. Well, they were part of the formation of the PC (USA), which while continuing to bleed churches and members still has a fair amount of money and more members than pastors.

He does address the need for contextualization, “how to communicate the relevance of the gospel.” He faults, to a degree, the seminaries’ focus that has seemingly resulted in homogeneous churches instead. We forgot to be all things to all men while presenting the one message in a way those people can get. The doctrine of accommodation should teach us that we must shape our message to the people who are listening.

In his day (and more so ours) there is a skepticism to our message and the stories of those who bear it. Conn notes that Corrie Ten Boom is seen as a “woman with high ideals who showed remarkable resiliency under pressure” rather than recognizing the triumph of grace in her life. You see the times in the skeptical views of reports of the conversions of Charles Colson, Larry Flynt and Eldridge Cleaver. Clearly the 2nd proved false. I chose not to bring up his false conversion in a sermon, thinking it was a bit too edgy. Conn mentions plenty of such things in this book.

IHardcore Postern the context of accommodation and the message he refers to the movie Hard Core about the daughter of a pastor whose daughter leaves home and enters the porn industry. Oddly, I’d recently heard an interview with the writer & director, Paul Schrader, who also worked on Taxi Driver, Raging Bull, 1st Reformed, American Gigolo, and Mosquito Coast. He grew up on the Reformed Faith and sees himself as a preacher, but not of faith though the “failures” of faith often show up in his movies. We speak into this skepticism, failure and scandal, whether we realize it or not. If we do, we can speak to it as well.

In the second chapter he moves to what we are calling people to: incorporation, humanization, celebration and justice. Our words should also be backed up with actions. We speak of love, and should show love.

“Evangelism must become gospel show-and-tell, showing mercy and preaching grace.”

This can be difficult for smaller churches, like the one I pastor. I agree there is an evangelistic aspect to diaconal ministry. But our first priority is to our members. With limited resources to help the household of God, the evangelistic bent to diaconal ministry gets lost.

10 So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. Galatians 6

But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever. 1 Timothy 5

He then moves into justice; setting things right as part of evangelism. “The doing of justice becomes the distinguishing mark of the people of God before the world.” Instead, we seem to either be afraid of doing justice lest we become social justice warriors, or go so far as to justify the injustice. Yes, there is a real threat to devolve in to a social gospel, which is not gospel at all.

As I think about things, I struggle with the whole concept of the culture war. Doing justice isn’t about embracing or resisting worldly agendas. We shouldn’t be either SJWs or oppressors/defenders. Our marching orders are from the Scriptures, not culture. We should be walking a tightrope instead of moving toward the extremes which tends to demonize people who commit one sin while excusing others. We need to hear the call to “love mercy and act justly” instead of thinking they are opposed to one another.

One way he puts this is in talking about publicans. Among the people we meet are those who sin and those who are sinned against. Actually, every person we meet is both a sinner and someone who has been sinned against. We should address both sides of that coin.

“A gospel that does not address people as sinned-against pose a lot of problems for the publican, the sinned-against. Either he rejects the gospel or sees it as an opiate.”

The prostitute is not simply a sinner, though we want to reduce her to that. She likely has been sinned against as a child. She is likely being oppressed in the present, a slave to a pimp, as well. (The same is true for male prostitutes though we don’t speak of them often).

We can’t turn a blind eye to past and present oppression of the black community in America. The gospel is often seen as a way to placate them and keep them in submission instead of offering freedom and hope. Doing justice opens the door for the message.

He then discusses a two-dimensional spirituality. We are to obey both the cultural and evangelistic mandates. We are not to pick and choose between them. Love for neighbor means not only proclaiming the gospel but also doing no wrong to our neighbor by our actions (or inaction). Into this he returns to the Lausanne Covenant. It speaks of “sacrificial service evangelism”.

He doesn’t want us to pick one, but to see them as “two stages in God’s covenant relationship with man.” Having failed in the cultural mandate, we now have the added evangelistic mandate. Continuing to fail in terms of the cultural mandate means that those fallen social, economic and political structures hinder evangelism.

At times, this chapter is less than clear. He uses terms without always defining them. Snooze at any point and you get lost. But here are a few parts I underlined:

“This kind of spirituality does not equip us for evangelism by taking us out of the world. It puts a new world into us, the world of the spiritual, that new lifestyle caused by the Holy Spirit, centered in the Holy Spirit, and possessed by the Holy Spirit.”

“Living in the Spirit is not an evangelistic escape from history, but a participation in the new reality of history brought by the redemptive work of Christ and the applying work of the Holy Spirit.”

I’d been trying to read this book alone with my sermon series on Mark. It seemed to fit the idea of following Jesus in terms of what it looks like to submit to the authority of Jesus. We act justly and preach grace. But this short book always seemed to get lost in the shuffle, and was far more theoretical than practical.

And so I started to read the chapter on prayer and gave up. His writing style was less then helpful to me. Perhaps I’m too dull to get it, but I lost my patience for the book. It was time to move on for me. There are other books crying for my attention, and it is time to heed those calls.

I was disappointed. Perhaps it is this particular juncture in my life and ministry. Perhaps it was just bad timing. I don’t want to write off the book as utterly unhelpful, but it was not as helpful as I’d hoped. Conn’s approach seems meandering at times, lacking focus. At least I coudn’t always tell where he was going, and the process of getting there was roundabout-ish.

There is it. Hopefully you get a few good thoughts to move you forward in thinking about justice and grace in the work of the church. Biblically, they are not opposed though we often move toward extremes of either the social gospel or spirituality of the church. This is a conversation worth having as we see the rise of the social justice warriors and their mirror reflection in conservative culture warriors. Jesus, I think, would distance Himself from both.

 

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I don’t every year, but last year I read a devotional in addition to my daily reading of Scripture. I can struggle with legalism or formality regarding a devotional. But that’s my problem.

There was a sale on God’s Wisdom for Navigating Life by Timothy and Kathy Keller. The book focuses primarily on the Proverbs, but there are some days with readings from Job or Ecclesiastes.

Writing a book on Proverbs, like preaching on it, is perilous and likely frustrating. After the introduction, the proverbs are not structured. You can’t simply roll thru them sequentially and expect it to make a whole lot of sense. You are essentially forced to handling them thematically. They laid them out this way:

Knowing Wisdom (January 1- February 7)

Knowing God (February 8- March 23)

Knowing the Heart (March 24- June 12): this included topics like reordering our desires, understanding temptation and emotions.

Knowing Others (June 13- August 10): this included topics like friendship, gossip, listening and conflicts.

Knowing the Times and Seasons (August 11- September 3): this covered guidance, planning and decision making.

Knowing the Spheres (September 4- December 14): covering marriage, sex, parenting, work, power and justice.

Knowing Jesus, the True Wisdom of God (December 15- December 31)

Unlike his devotional on the Psalms, which I’m reading now, this one pretty much uses up the whole page for the day. It isn’t a big page, so it doesn’t cover the material in an exhaustive fashion. But there is just enough to get you thinking while having a few nuggets to hang onto.

I found that often, in the providence of God, I needed to hear what he had to say that day. It coincided well with my needs in a way neither of us could anticipate. This was a helpful devotional, applying doctrine in pertinent ways.

I should have included it in my best reads of 2018. If you can find a copy (I can no longer find it on the WTS Bookstore site, but did on Amazon), I’d recommend buying it and planning on reading it next year. It is not burdensome, nor trite. It is thoughtful and gospel-oriented.

 

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I decided to read Uprooting Anger: Biblical Help for a Common Problem by Robert Jones on my study leave. The battle with unrighteous anger or anger expressed unrighteously is never over. I was looking for more help in the struggle. I had high hopes for this book based on the blurbs by Jerry Bridges, Ken Sande, and Paul David Tripp among others.

Do you suspect where I’m going here?

While parts of the book were helpful, I was generally frustrated (angry) and disappointed with the book.

Why would I be angry with a book on anger? I’m hoping that’s not just how I roll.

I think Jones and I have different starting points, presuppositions, regarding anger that led me to find the book less helpful than I had hoped. Perhaps I’ve made my personal struggle into an idol that Jones failed to appease. I don’t know.

But it starts early in what I take as a series of inconsistencies rather than distinctions. On page 18 he notes that most references to anger are about God. This leads him to say “In one sense, God is both the most loving and the most angry person on our planet.” That I agree with precisely because God is love. Unlike Tim Keller (in his sermon The Healing of Anger), Jones does not connect the two. Anger is a response, says Keller, to what we love being threatened.

Jones’ definition is that anger is our “whole-personed active response of negative moral judgment against perceived evil” (pp. 15). On page 19 he applies that to God, leaving in “perceived”. God rightly knows good and evil, there is no perception at play in God’s anger. He follows up slightly to say that “God’s anger is his perfect, pure, settled opposition to evil.” But that he’d pedagogically begin with “perceived” bothers me. Perhaps I’m too concerned with guarding the character of God. I’m not sure. But this sort of theme will pop up from time to time.

He does say that “righteous human anger imitates God’s anger.” But then says little/none of our anger is righteous. His focus is on “sinful human anger”. Perhaps I’d have been less frustrated if I inserted that phrase into any subsequent mentioning of anger. For instance, when he says “Anger is unlike God.” on page 163. This unqualified statement (in its context) makes anger ungodly. I don’t believe that (and neither does he, I suspect).

Additionally, he doesn’t really work out the reality of the imago dei. God revealed Himself to Moses as “slow to anger” (Ex. 34:6) on Sinai in what is a frequently quoted/referenced self-revelation of God. God is not quick triggered or short-fused. He’s not no anger, but slow anger (a phrase Keller uses in the aforementioned sermon). But He does get angry.

Image result for hulk in avengers

“That’s my secret, Captain, I’m always angry.”

God is not ruled by His anger. Unlike us He doesn’t lose it and go into a Hulk-like rage (even though Hulk may be defending something he loves). His is a wise, good, righteous, balanced opposition to the evil at work. It’s not “shock and awe” for the sake of “feeling better”.

James reflects this reality in saying we are to be “slow to anger” in James 1:19. Because I’m made in the image of God, I am to be similarly slow to anger, not to have no anger. I’m not supposed to be like David Banner in the mountains practicing Zen meditation so I’m not angry. Anger serves a purpose, one that I as a sinner am prone to corrupt. This James notes in the next verse. My fallen anger doesn’t help me live righteously.

Here is the crux of my struggle with this book. I get the putting unrighteous anger to death. That really isn’t where I am (or at least think I am). I want help in being “slow to anger” and in applying the Psalmist’s and Paul’s instruction to “Be angry and do not sin”. (Jones does have an appendix on this passage which deals with this text briefly. I’ll say that the imperative being concessive doesn’t remove the point- anger is not inherently sinful but how we do it often is. He seems quite afraid of anger like some people are afraid of alcohol instead of drunkenness.)

Additionally, he seems to make a mistake some, like Jay Adams have made. In the attempt to push back against psychobabble and the ungodly attempt to avoid responsibility he appears to go too far. “We must not blame our family members, our societies, our genes, our parents, our church leaders, society, our hormones, or the devil for our anger.” (pp. 71) Instead we should own that anger as ours. Okay, we do need to own it. But this severely lacks nuance. We shouldn’t blame those people, but as we work through sin we recognize that the curse affects us spiritually, physically, emotionally, socially etc. These can be contributing factors and may be a reason for compassion in light of such sins that may have been perpetrated against us.

Later, he talks about one motive for putting our sinful anger to death: the model we present others. We don’t want to be a bad example to our kids or others. He notes the impact of having an angry friend, being an angry friend. But refuses to put any of this into the equation of counseling wisely to understand how sin operates in your life. I struggle with the part of the biblical counseling movement that follows Jay Adams in doing this. Sometimes the angry person is also the bruised reed and smoldering wick. Life is not frequently clear cut.

I can’t recall where in the early portions of the book, but he says that righteous anger is only that which is God-ward in focus. This means only when I’m viewing the evil as against God. With this I struggle as well. I should be angry when my kids disrespect my wife. They are sinning against her (and God). I don’t think I have to differentiate this in my mind each time I response. But I do have to make sure I’m not sinning in my anger towards them.

This book left me frustrated because I got the impression that ALL my anger was sinful. While he occasionally mentioned the gospel, I was left feeling hopeless in my struggle until Jesus returns. This is part of why I think this wasn’t the book I needed to read, it was not the right medicine for me. Now, I could be completely wrong and just need to repent like he kept telling me. But help me to know, in more than a paragraph, when my anger is a good thing even though I have to be careful regarding how I express it. In this regard, Good & Angry by David Powlison was a much better book.

The book does have good points to it. He does a good job in applying James 4 to our anger. Much of it is about our idols. In this regard he’s tracking with Powlison and Keller. He gets, as does Tripp and Powilson, into the distinction between God’s kingdom and ours and how that drives our anger. Righteous anger tends to be about God’s kingdom (more helpful than his earlier statements) and unrighteous anger tends to be about my kingdom being blocked. We do need to be asking these questions of ourselves regarding our anger. He makes good distinctions in dealing with revealed and concealed anger. But even here the table of contents (perhaps the work of the editor) has “sinful revealing” and “sinful concealing”. Not much is about how to righteously reveal or conceal anger.

One of my existential struggles is discerning in a particular instance whether my anger is about what I think is blocking God’s kingdom, or blocking my kingdom. The heart is deceitful. The lines are not always clear. Perhaps I was demanding he help me resolve this pertinent issue for me, and he didn’t.

He also addresses anger against God and ourselves well.

So, the book has merit. If you are looking for a book focused on identifying and putting your sinful anger to death, then this will be a good book. If you are looking for a book that will also help you express proper anger in helpful ways, then Powlison will be a better choice for you.

 

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Last year at this time I was preaching through Jonah. I wish I had Tim Keller’s latest book at the time. The Prodigal Prophet: Jonah and the Mystery of God’s Mercy should raise any controversy with the title. I’m sure there will be plenty to annoy some. But I loved reading this book.

The book is dedicated to John Newton whose life and ministry made a big impact on Keller. Those familiar with Newton’s writings will find his influence in many places.

He makes two passes through the book, exploring the themes that are found there. The first pass (9 chapters) handles the text sequentially. The second goes back through thematically to address our relationship to God’s Word, God’s world and God’s grace.

It is in Keller’s typical winsome style that points out where we tend to go wrong whether to the left or the right. He’s an equal opportunity offender, but it is so gentle I don’t understand how people get so mad at him. He’s generally right.

In the introduction he alludes to one of his other books. In the first half of the book Jonah is like the younger brother who goes to the far country to avoid his father. In the second half he’s like the angry older brother who is upset about the Father’s joy in repentance.

Jonah stands out as the willfully disobedient prophet to a willfully disobedient people. He is the representative Israelite. Jonah doesn’t trust God. He doesn’t trust that God has his best interests in mind. He is so like, … us.

“And that is the problem facing Jonah, namely, the mystery of God’s mercy. It is a theological problem, but it is at the same time a heart problem. … The story of Jonah, with all its twists and turns, is about how God takes Jonah, sometimes by the hand, other times by the scruff of the neck, to show him these things.”

Keller starts with the storms of life. “All sin has a storm attached to it.” (btw: I read people who claim Keller never talks about sin, or uses the word. What are they talking about?!) Jonah’s disobedience brought a literal storm not only into his life but the lives of the Gentile sailors. Sin’s storms don’t remain isolated to the particular sinner in question. “Sin is the suicidal action of the will upon itself.” He does clarify that most storms are from the condition of sin, meaning that we live in a fallen world and we don’t need to find the particular sin/sinner behind each hurricane, flood or drought. But know that when we sin, there are often earthly consequences.

For the Christian, the storms of life (afflictions) are meant to produce good. He is at work in this storm to bring Jonah to Ninevah for them to receive mercy. For example, I saw a recent interview with Donna Rice who experienced a storm of publicity due to her affair with Senator Gary Hart. She said that the storm brought her back to her Christian faith.

Next Keller explores the idea of who our neighbor is. These Gentiles are better human beings than the prodigal prophet. God is using the disobedient prophet to lead Gentiles to faith and repentance through his disobedience. Jonah only wants to see himself as an Israelite, as part of a faith community. He needs to also see himself as part of humanity, the broader community. Frankly, Christians have the same problem. We don’t have much concern with those around us as long as our lives are going okay. And so Keller explores common grace.

He then moves into the “other”, the question of identity and those who have a different identity than we do. Jonah’s national identity blinded him in many ways. The early church would struggle with the same problem. We use that identity to exclude other people unnecessarily. We dehumanize people who don’t share our ethnic, national or political identities. We’ve seen this as one of the early steps in the holocaust and other genocides (Rwanda, Armenian etc.). This was very helpful as I preached thru Philippians 3 and the false identities we can boast in.

Keller moves to the pattern of love, and the heart of the gospel with substitution. Jonah is a type of Jesus who would die for our sins instead of sins of his own. The storm of God’s merciful wrath (the phrase I used in my sermons, adapted by a phrase of Luther’s) is stilled.

“To deny God’s wrath upon sin not only robs us of a full view of God’s holiness and justice but also can diminish our wonder, love, and praise at what it was that Jesus bore for us.”

In this context he connects wrath with love too. God’s wrath is directed at actions (and people) who harm what He loves. He again clearly articulates the gospel contrary to what the discernment blogs claim about him.

The Gentile sailors end up offering praise and sacrifices to YHWH after the storm is stilled. Keller notes the irony in that Jonah sought to avoid bringing truth to Gentiles, aka wicked pagans, but actually does anyway.

Image result for jonahHe then delves deeper into grace as Jonah wrestles with God in the belly of the fish. He’s gone as low as he can go (the literary irony) because he didn’t go up to Ninevah. Jonah “does business” with God only when he can no longer run from God. He’s trapped and finally admits the ugly truth. Often God has to bring us to similar places before, like addicts, we admit we’ve made a complete mess of things by our disobedience and can’t fix it.

With Jonah finally going to Ninevah, the discussion moves to repentance. They repented of their injustice, and moved toward justice. They were a violent, oppressive people. Repentance meant turning away from their violence and oppression. When the gospel calls us out of sin, it also calls us out of injustice. This is Keller’s connection between the gospel and “social justice”. He’s not preaching a social gospel, but the gospel of Christ’s penal, substitutionary atonement with implications for justice in society. He’s not preaching a privatized faith nor a civil faith or religion. Personal faith is lived out in society as well as the community of faith.

With God relenting another storm arises, this time in Jonah’s heart. He’s beyond angry. In Jonah’s mind, relenting from destruction means the inevitable destruction of Israel. He’s blind to Israel’s sin, apparently, just as we tend to be to our sin and the sin of our communities.

God responds with patience and instruction. He is not only concerned about Israel, but all these people who also bear His image. He even cares about the livestock. That’s who He is. Unlike Jonah, Jesus wept over Jerusalem over the impending destruction for its wickedness.

“They want a “God of love,” but a God of love who does not get angry when evil destroys the creation he loves is ultimately not a loving God at all. If you love someone, you must and will get angry if something threatens to destroy him or her.”

Both God’s righteousness and His love are functions of His goodness! We don’t play them against one another but embrace them both as grounded in His goodness. So, this same God can justify the wicked because He loved them in sending His Son as a propitiation for their sin. Jesus satisfied His righteousness and His love. He didn’t satisfy His righteousness so God was then free to love.

Keller then moves to the three final themes of his book. Like Jonah (following Adam and Eve) we struggle to believe God’s Word is good for us. We minimize His wisdom and magnify ours. We trust our word over His.

“Sin always begins with the character assassination of God. We believe that God has put us in a world of delights but has determined that he will not give them to us if we obey him.”

Keller defends the substitutionary atonement from the charge of “divine child abuse” as infamously made by Steven Chalke. That charge does damage to the Trinity, not simply atonement. The one God in three persons works to save us. Jesus is not some lesser being offered to change the mind of an angry deity.

IImage result for dodo birdn terms of our relationship to God’s world he returns the question of our neighbor. Calvin, he notes, reminded us that all our neighbors bear the image of God and we must remember that. Keller applies this to politics. We must find a way between the erroneous beliefs that we should just preach the gospel and avoid politics, or that politics is all-important. The two party system tries to push a “package deal” on us instead of allowing us to vote “a la carte”. Pro-life Democrats are going the way of the dodo. But this doesn’t mean that Jesus is a Republican. They have anti-Christian views too. The gospel of the One who died for us when we were His enemies, calls us out of our partisanship and demonization of the other side. Loved by One we hated, we can begin to love ones we hated.

Keller moves into how privileged status can play out in perverting justice. The same laws should apply to all within a society. He mentions “citizens over immigrants” without any mention of their legal or illegal status as immigrants (I think this matters in light of Romans 13). But immigrants and other vulnerable groups should not be taken advantage of by the powerful. Christians, who worship a just God, should care about justice.This is not at the expense of the God but on account of the gospel.

“We must realize that since all our social problems stem from our alienation from God, the most radical and loving thing you can do for a person is to see him or her reconciled to God.”

IImage result for c.s. lewisn our relationship to God’s grace Keller clearly puts a changed life as a result of salvation, not the cause of salvation. In this it differs from every other religion. Here he explores Lewis’ The Four Loves to discuss our attachment to our people and culture. Lewis affirms a love for our people, but notes “We all know now that this love becomes a demon when it becomes a god.” Love of country is not the same a fascism or racism. Lewis rejects anti-patriotism as extremism just as he rejected any nationalism that begins to denigrate and destroy those who are different. [It is important to understand what is meant when someone uses the term ‘nationalism’. It can simply refer to the love of country that is normal for most people, and not the political movement used to justify the supremacy of a nation.] When do you know love of country has gone toxic? When it ignores the blemishes of its past. EVERY country has very ugly blemishes in its past. In the present, every country is full of “good” and evil people (law abiding vs. criminals). Lewis notes that when a country begins to intentionally suppress or erases its misdeeds they begin to express racial/national/ethnic superiority. We then find ourselves on the doorstep of racism and oppression. This is a very helpful section. This is pertinent because it helps us to understand what Jonah experienced in himself. Turning from grace he was in the throes of a toxic nationality that wanted to withhold God from other people groups.

Jesus purchased people from every tribe, tongue, nation and language. The gospel mission focuses on loving other people groups, not just your own. This is the heart of Jonah’s struggle and ours. Will we embrace the mystery of God’s mercy or will we try to bottle it up as exclusively for people just like us? Jonah doesn’t resolve that question in his life, because it isn’t fully resolved in the readers. The question is, what will you do next knowing that God cares about those people too?

In the future I hope to read Anthony Carter’s book on Jonah,Running From Mercy: Jonah and the Surprising Story of God’s Unstoppable Grace, which was released at about the same time.

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I‘ve been preaching for over 20 years. I haven’t arrived. I still read books about preaching so I can, hopefully, become a better preacher. This year in particular I wanted to focus on my preaching. Earlier this year I read Tim Keller’s book on preaching. This more recent vacation I decided to read Zack Eswine’s Preaching to a Post-Everything World.

I really like his book, The Imperfect Pastor. From that book I picked up his idea of the “gospel waltz” and have used it in my preaching. Zack teaches homiletics at Covenant Theological Seminary.  He also addressed our presbytery a few years ago, with material in The Imperfect Pastor. It was very helpful material. I had high hopes for this book.

I was not disappointed. An important part of what a book on preaching should do is help you look at your preaching and see what you can do differently so you can communicate more effectively. I didn’t want an echo chamber that merely encouraged what I was already doing.

He addresses preaching truth in a post-Christian context where the Bible isn’t the authority that it once was. There are competing worldviews that are often better known (and lived) by the people to whom we speak. We can know longer assume biblical knowledge and a biblical worldview. This adds to the challenge.

He begins by encouraging us to preach what is real. We want to help people connect what the Bible says to the reality they live in today. We identify that reality in the text.

“By the Context of Reality, I mean the mutual life environment that contemporary believers and unbelievers share in common with those to or about whom the biblical text was written that teaches us about the nature of reality.

By showing them this mutual context, they see that the text matters and can inform them about their similar struggles. The Bible wasn’t written in a vacuum, not is it read or preached in one.

At times we avoid aspects of reality. The Scriptures can uncover them. They can force us to talk about the things we’d rather not talk about.

He wants us to preach what is redemptive. We want to explore connection between creation, fall and redemption. He discusses Chapell’s Fallen Condition Focus and expands it:

“The Fallen Condition Focus (FCF) is the mutual human condition that contemporary believers or nonbelievers share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him or for those who resist God to properly regard him and to be reconciled to him.

We experience a fallen condition, a finite condition, a fragile condition (fra-gee-lay), and a faltering condition. Eswine explores these so that we are better able to connect the text to people’s need for Christ in these areas. In this context, he warns of moralism.

He deviates from the repetition by telling us to preach the stories. We need to help them understand the story. He encourages us to pay attention to parrot words (repeated words and phrases), These give us a clue as to the big idea of a passage. Any divine comments or assessments can also give us a hint as to the big idea of the story.

One of the most helpful ideas for me was inductive preaching. It was like one of those light bulb moments- “why hadn’t I seen that before?” Often the point of a passage is unclear until the end of the passage. We tend to frontload the big idea instead of exploring the text in the sermon to discover the big idea. This way people are engaged, curious, and the sermon follows the track of the story. I’ve begun to utilize an inductive approach more often. Let’s see if my congregation stones me.

He does discuss a deductive approach, but I’ve been utilizing one for decades. So …. not as useful for me. But that is just me.

He advises us to remember where we’ve been. We need to keep our presuppositions and personal history in mind. I’m not preaching to myself (that’s preparation) but people who don’t necessarily share my presuppositions and history. We can address how others look at the topic or text so they know others dissent, and therefore why we hold to this. We also share some of our history that connects with the text so they can see how truth works in a life. He calls this redemptive vulnerability.

“Redemptive vulnerability invites preachers to a general transparency with everyone, a specific vulnerability with a few.”

He also address how to face the inevitable criticism that comes. As well as the inevitable misunderstanding since the truth will generally offend the irreligious and religious, the progressive and conservative at times.

He moves into the second part about biblical models to explore. We are to follow God’s lead. You are not your favorite preacher. We have to find our own voice. We can all fall into this trap, especially if we listen to one person too much. I’ve been there, hearing another pastor’s intonation and going to myself “hold on a minute.” God wants to speak to them thru me, not me channeling my best Sinclair Ferguson impersonation (for an example). He speaks of the main voices as prophet, priest and sage (there is a footnote explaining this last one).

The Bible uses different kinds of language, all of what the people understood. We can use different kinds of language, as long as they are what the people understand. We can be scientific, poetic doctrinal etc. We can also preach in different cultural contexts. He groups them as churched, unchurched, and once-church or in-between.

“… the prophet primarily addresses the relational faithfulness of what we might to as a churched audience. The priest’s teaching maintains doctrinal clarity and integrity in audiences that are churched or in-between. The wise likewise address any audience. But I suggest that their fear-of-the-Lord approach to reality forms a communication approach that is accessible to nonchurched hearers.”

I think this is why Tim Keller is generally successful in NYC, but a lot of churched people (particularly pastors in the Bible Belt) get frustrated. He’s not speaking to them directly. He’s speaking to people with little to no biblical background. Therefore he doesn’t meet their shibboleths.

The next three chapters address those prophetic, priestly and sage (wisdom) paradigms that Eswine mentioned earlier. He then mentions that we should step outside and explore creation so we can speak about it. For instance, both Edwards and Spurgeon loved being outdoors, taking in God’s glory in creation and used illustrations from nature frequently.

The third part is about engaging the cultures of a post-everything world. He begins with accents: the biblical text’s, yours and your audience’s accents. He interacts with war passages in our age of terror as well. He helps us learn to speak about hell, addressing idols and devilish spin. He ends with crying out for the Holy Spirit.

I found this a helpful book as an experienced preaching pastor. There were some new ideas explored, old ones (to me) expanded and I felt encouraged. This is a book well worth reading for pastors experienced and inexperienced.

 

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