Yes, that TBN. Imagine what the producers thought when he explained that Gospel is not one of prosperity and health, but of Christ and his righteousness.
I found this quote from the blog at Reformed Reader helpful in thinking about preaching Christ in all of Scripture. Many pastors, young and old, continue to do a disservice to the OT text by bludgeoning Christ upon every jot and tittle.To those who make it their practice to do so, I think these wise words from Sidney Greidanus are instructive:
The christocentric method complements the theocentric method of interpreting the Old Testament by seeking to do justice to the fact that God’s story of bringing his kingdom on earth is centered in Christ: Christ the center of redemptive history, Christ the center of the Scriptures. In preaching any part of Scripture, one must understand its message in the light of that center, Jesus Christ.
It should be clear by now that our concern is not to preach Christ to the exclusion of the “whole counsel of God” but rather to view the whole counsel of God, with all its teachings, laws, prophecies, and visions, in the light of Jesus Christ. At the same time, it should be evident that we must not read the incarnate Christ back into the Old Testament text, which would be eisegesis, but that we should look for legitimate ways of preaching Christ from the Old Testament in the context of the New.
Preaching Christ from the Old Testament, pgs. 227-28.
A solid reminder that while we must not allegorize Christ all over the OT, as though we could make him explicitly mentioned in every verse, we must recognize that every verse providentially exists where it is as part of a canonical Bible that centers around God’s redeeming work in none other than Christ himself. Thus to preach a given verse as though it had nothing to do with Christ and his finished work is to misunderstand the OT as Christian Scripture.
John Piper recently posted this article on the Desiring God website to help clarify the issue of abortion and provide brief talking points with those you would like to persuade.
“You will know the truth and the truth will set you free.”
1. Existing fetal homicide laws make a man guilty of manslaughter if he kills the baby in a mother’s womb (except in the case of abortion).
2. Fetal surgery is performed on babies in the womb to save them while another child the same age is being legally destroyed.
3. Babies can sometimes survive on their own at 23 or 24 weeks, but abortion is legal beyond this limit.
4. Living on its own is not the criterion of human personhood, as we know from the use of respirators and dialysis.
5. Size is irrelevant to human personhood, as we know from the difference between a one-week-old and a six-year-old.
6. Developed reasoning powers are not the criterion of personhood, as we know from the capacities of three-month-old babies.
7. Infants in the womb are human beings scientifically by virtue of their genetic make up.
8. Ultrasound has given a stunning window on the womb that shows the unborn at eight weeks sucking his thumb, recoiling from pricking, responding to sound. All the organs are present, the brain is functioning, the heart is pumping, the liver is making blood cells, the kidneys are cleaning fluids, and there is a fingerprint. Virtually all abortions happen later than this date.
9. Justice dictates that when two legitimate rights conflict, the limitation of rights that does the least harm is the most just. Bearing a child for adoption does less harm than killing him.
10. Justice dictates that when either of two people must be inconvenienced or hurt to alleviate their united predicament, the one who bore the greater responsibility for the predicament should bear more of the inconvenience or hurt to alleviate it.
11. Justice dictates that a person may not coerce harm on another person by threatening voluntary harm on themselves.
12. The outcast and the disadvantaged and exploited are to be cared for in a special way, especially those with no voice of their own.
13. What is happening in the womb is the unique person-nurturing work of God, who alone has the right to give and take life.
14. There are countless clinics that offer life and hope to both mother and child (and father and parents), with care of every kind lovingly provided by people who will meet every need they can.
15.Jesus Christ can forgive all sins, and will give all who trusts him the help they need to do everything that life requires.
Although I am always interested in most things Mark Driscoll writes or preaches I had no intention of purchasing Vintage Church. But after a recent course in Missiology I’ve been thinking much about church planting and missions, and have had many questions as to the “how’s” and “where’s” and “why’s” of the subject in general. To be specific, if I were ever to plant a church in a city in the U.S. or abroad, where would I begin? How would I (and some close friends Lord willing) start such a thing? Knowing that Driscoll has successfully planted a church (and continues to plant more), and after reading an endorsement for the book by Driscoll himself, I decided to give it a try with hopes of learning from Driscoll’s experience at Mars Hill. I picked up the book from Lifeway, quickly discarded the dust jacket (very annoying), and dove in.
Vintage Church is part of a series of works by Resurgence Literature (Re:Lit) and published by Crossway. The first book to appear in this series was Vintage Jesus, which I skimmed but have not yet read. As the titles suggest, “Jesus” and “Church” are timeless and timely; that is, although ancient they speak the same truths to our culture and generation. Yet whereas Vintage Jesus sought to provide timeless answers to timely questions, Vintage Church seeks to combine timeless truths with timely methods in order to provide a biblical, attractive and influential model of “doing church.” Like Vintage Jesus and Death by Love (see my review here), Driscoll co-writes with professor Gerry Breshears of Western Seminary. Driscoll writes the bulk of each chapter and Breshears provides answers to expected and common questions at the end of the chapters, which are listed below:
1. What is the Christian Life?
2. What is a Christian Church?
3. Who is Supposed to Lead a Church?
4. Why is Preaching Important?
5. What Are Baptism and Communion?
6. How Can a Church be Unified?
7. What is Church Discipline?
8. How is Love Expressed in a Church?
9. What is a Missional Church?
10. What is a Multi-campus Church?
11. How Can a Church Utilize Technology?
12. How Could the Church Help Transform the World?
As you can see, any seminary student can answer the first 8 or 9 questions, or at least I hope they can. In this sense there is nothing new to learn in Vintage Church. Driscoll is clearly influenced by reformed theology and most matters of church polity and practice follow suit. Throughout the book he quotes from Grudem, Piper, Erickson and Calvin, which is to be expected. There are, of course, the open-handed differences that distinguish one denomination from another, such as credobaptism over paedobaptism, complementarian over egalitarian (maybe not so open-handed), male and female deacons (Driscoll holds to both), and the expressions of the Spirit in tongues and prophecy (also held by Driscoll). But for the most part his ecclesiology is thoroughly evangelical and God-honoring. The only unique material comes from Driscoll’s anecdotes and personal stories, which are always enjoyable, and from the final 3 or 4 chapters. To that end I don’t necessarily recommend the book, mostly because I don’t see the necessity of another book on ecclesiology. Certainly the church must change and adapt to the culture around them, that is agreed. But why waste 300 pages regurgitating what has already been written? Moreover, don’t we already have enough books floating around about missional, multi-campus, technologically advanced churches? Perhaps I’m being overly simplistic. I’ll leave that up for you to decide. Maybe I’m not “vintage” enough.
In the end, I had more fun reading the many “driscollisms” splattered throughout Vintage Church than the rest of the book. The man has an uncanny ability at turning a phrase. Here are some highlights:
“The people who showed up [in my early church plant] were generally non-Christians, new Christians, legalistic Christians, anti-Christians, and bitter, burned-out, de-churched maybe-Christians who all wanted to be in authority over themselves and do whatever they wanted in the name of community, which was code for mini-riot anarchy.”
“I once visited a church that gave me a free copy of the pastor’s sermon – on tape – even though I have not seen a tape player since the days when Michael Jackson was male. Looking around the room at the obvious lack of anyone younger than Methuselah, it seemed obvious that their traditionalism had run off emerging generations, thereby dividing their church into the two groups of BT (before tapes) and AT (after tapes).”
“The fact is that when our church was small, I, like many jealous, petty, and ill-informed young buck who know everything but have done nothing, liked to take my shots at well-known pastors of large churches. Now that I am one, I must confess that I was much like the out-of-shape guy with a bowl of chips sitting at home on the couch watching television and criticizing trained professional athletes, which is far easier than actually playing the sport.”
“Admittedly, churches do some incredibly goofy things when they pursue relevance for the sake of being uber hip and ultra cool. one pastor I know go so many piercings that he looked like a rack of lures at the Bass Pro Shop and started skateboarding, despite the fact he was a grandfather.”
Perhaps no other author can lock me into a book so quickly than David McCullough. His moving biography of John Adams is a favorite of mine, as is the fast paced 1776, both of which I commend to anyone interested in the history of our nation. Of course, all of us know that a book should not be judged by its first few paragraphs, and to this I think McCullough would agree. I can think, however, of many books I’ve picked up recently where reading the first chapter is like walking through heavy mud. McCullough is not of this sort. As a historical novelist, he walks the reader into the story so that he may feel, taste, hear and see the world about which he reads. After trudging through three J-term courses this winter, I decided to read leisurely while waiting for my upcoming, and last, semester. I picked up McCullough’s first book, The Johnstown Flood, and instantly felt like a character in this incredible story.
Johnstown, Pennsylvania, located southeast of Pittsburgh, was a small but thriving factory town of about 30,000 citizens in 1889. The people were diverse, hardworking and content, typical of late 19th century American industrialism. Their town, however, sat at the fork of two rivers (the Stony Creek and Little Conemaugh) that overflow their banks every other spring when heavy rains drench the area. But since no one ever died there was never any attempt to control the waters up to that point, and the floods became commonplace. About 10-15 miles up the Little Conemaugh river was a resort for the Pittsburgh wealthy, which included a large lake upheld by a small, old dam built of stone. The dam contained a spillway which fed into the Little Conemaugh. Johnstown’s residents knew that if the dam were ever to break the flood waters would likely wipe out their town, yet they did nothing to secure the dam or assure that high water on the lake would not spill over. Numerous engineers and others suggested the dam be rebuilt or somehow stabilized, yet the Johnstown public repeatedly balked at the idea. After all, money was tight and resources costly. When the flood waters came year after year the dam continued to hold, which bolstered the confidence of Johnstown. But no one expected the the events of May 31st, for that flood wasn’t like any other.
On May 30th a torrential downpour caused the lake at the dam to rise as much as one inch every ten minutes. Through the night the water at the crest of the dam rose from six feet to only two feet. The caretakers of the resort and dam knew that if the rain kept pouring Johnstown could be in for a natural disaster, so they wired to Johnstown hour after hour in an attempt to alert the citizens of a possible break at the dam. By morning of the 31st Johnstown was already partially flooded, about knee-high, which was a typical spring soaking. For them there was no reason to fear, so they went about their day as usual. After hearing the alerts about the dam, most chuckled at the prospect of a break. This concerned the caretakers of the resort, and a few even came down on horseback to alert the citizens themselves. However, only some in Johnstown fled to the hills, and most didn’t take notice. Most striking was the lack of attention given to the dam by Johnstown’s politicians, who likewise neglected to leave their own comfortable homes, let alone inform the public about an impending disaster. Yet about 2:50 P.M. the dam finally gave way and the waters rushed on, picking up trees, houses, debris, mud, rock and barbwire as it headed to Johnstown traveling 15 miles/hour. It was not a wave like those that crash into the Florida coast. Rather, it was a was a giant hill, 30-40 feet high of blackness, “a blur, an advance guard, as it were as mist, like dust that precedes a cavalry charge.” One onlooker described the wave as “a cloud of blackest smoke I ever saw.” Most impressionable was the terrible sound of the thing, and the ambivalence of those in Johnstown who neglected to leave the city. McCullough writes, “most of the people in Johnstown never saw the water coming; they only heard it; and those who lived to tell about it would for years after try to describe the sound of the thing as it rushed on them.”
The flood came upon Johnstown with great force, and McCullough describes the catastrophic event with precision and detail. In the end, 2,209 people lost their lives, many whose bodies were never found. Although thousands came to help the recovery and rescue effort, the clean-up would take months, even years. Many tried to sue the resort and caretakers of the dam for the loss of life, but the blame, writes McCullough, should be shifted. Indeed, the overarching theme of the book concerns the complacency of Johnstown’s own residents and leaders. In this light it is important to notice that the Johnstown flood is not simply a story about a natural disaster. It is a different subject than, say, the stories of the Chicago fire or the great San Francisco earthquake. It is more like hurricane Katrina. The theme of the Johnstown flood is that it is extremely risky, perhaps even perilous, to assume that because people are in positions of responsibility they are acting responsibly. The Johnstown flood, then, is a story of human irresponsibility, of shortsightedness of the clear “writing on the wall,” as it were. It is about man at his most thoughtless and naive.
Aside from the obvious downside of the flood itself, I loved this book. McCullough is a historical writer par excellence, and I highly recommended his works to anyone, young or old, for a satisfying and informing read.
This is great stuff:
Yesterday, at 3:50 pm, Kyle Wagner joined the chorus of the saints who have gone before us. I must say that I have never looked back on the life of any individual with as much gratitude as I do with Kyle. I am grateful to God that I was able to know Kyle, for the conviction that he often gave me, and the encouragement that he always was to me. Although he wasn’t convinced by all of my theology (he told me that I wasn’t making any sense) he willingly suffered for the glory of God.
Kyle regularly sent emails out to his church family and friends. In recent days, his emails grew shorter and shorter. Here is the final email he sent out. Be blessed by it:
By grace now I’m saved—Hallelujah!
Praise God, and through faith it’s been done;
Naught of myself, but believing
In the finished work of His Son. —Gladwin
We are saved not by what we do but by trusting what Christ has done.