Forefathers: Our Big/Small Gift

On this day many years ago God did something very big. Actually it was very small. By His providence a little baby boy was born to a miner and his wife, and he was to change the world in so many ways even history professors (not known for conciseness) have trouble enumerating the benefits of his legacy. I am not a history prof. Our child’s most important gift to us is theology, which as the eternal queen of sciences influences every other area of life. Let us be transported to a land long ago and observe our man before we label or name him.

First we see our boy, after some growing up, enter law school at age 13 and earn his bachelor’s and master’s degree at the fastest pace allowed. His skills in debate become legend.

Then fear descends. Our boy, now a man, is caught in danger and dedicates his life to God. Radical change follows. Our man’s father is unhappy with his son’s about-face; he was supposed to be a lawyer after all. Nevertheless, our man is resolute. He enters the cloister.

Our man throws himself wholeheartedly into his new life. But something is missing. “I should love the Lord,” he reflects, “but sometimes I hate him.” Despite these internal ravings, our man is compelled to pursue a doctorate in theology.

Now a theologian, our man’s struggles have not passed away. “How can I love a righteous God who judges me?” Our man reads Romans; chapter 1, verse 17 confuses him. “If the righteous will live by faith, how can the unrighteous live?”

He pauses.

He meditates.

Epiphany; post tenebras, lux. Romans 1:17 really means that “the one who by faith is righteous shall live.” The gates of heaven have opened for our theologian, and he enters in. He knows that all is changed. In all of Scripture once-known-but-never-understood he now sees the glorious gospel of Christ. The condemnation is gone.

Our man becomes a true preacher.

Another preacher comes around. He is teaching that God’s pardon can be bought with money; the merits of Christ go to those with coin to spare.

Our preacher is furious. Christ gives grace to the humble and poor, not to the rich consumer. He writes a treatise, hoping to spark a formal debate on the matter. Our preacher wishes to be a renewer. With hammer and nails our preacher unwittingly sets in motion an avalanche God planned long ago. The time has come.

Our man is a pebble in the Lord’s hands. His ripples our still in our pond.

Years have come and gone. Our preacher is in trouble, external this time. He stands accuse of heresy and stands before his emperor to answer for his ripples. “Do you repent?” Our man wavers. God strengthens him; he refuses to buckle. “I cannot deny what the Bible clearly says. Its strong hold is over me. It must correct me.”

Our preacher is now an outlaw. He hides; really he is hidden. A work is begun. “I want everyone to read God’s Word.”

It is finished. Our outlaw reveals himself. No one can stop him because no one can stop God. The outlaw becomes our Reformer.

He is Martin Luther, our Martin Luther. Our man, our theologian, our preacher, and our reformer because God has given him to us as a gift, a gift that points to the ultimate Gift who is Christ. Luther is proof that God’s righteousness and steadfast love endure forever. He is God’s big and small thing. O the gracious love of God in such paradoxes! Glory be to God for all things, even big/small ones.

Glory be to God for our Luther.

The Gospel is Historical

This was originally posted over at Reformation Theology last year, and in light of some recent conversations I've had about how we really should preach the gospel I have decided to post it here in the hopes that it will foster some counter-intuitive thinking. Please soak in the radical nature of what Keller is saying:

The gospel is historical . . . The word “gospel” shows up twice [1 Peter 1:1-12, 1:22-2:12]. Gospel actually means “good news.” You see it spelled out a little bit when it says “he has caused us to be born again to a living hope through the resurrection of Jesus Christ”. Why do we say that the gospel is good news? Some years ago, I heard a tape series I am sure was never put into print by Dr. Martin Lloyd-Jones. It was an evening sermon series on 1 Corinthians 15. He clarified how the Gospel is based on historical events in how the religion got its start. He said there was a big difference between advice and news. The Gospel, he would say, is good news, but not good advice. Here’s what he said about that: “Advice is counsel about something that hasn’t happened yet, but you can do something about it. News is a report about something that has happened which you can’t do anything about because it has been done for you and all you can do is to respond to it.”

So he says think this out: here’s a king, and he goes into a battle against an invading army to defend his land. If the king defeats the invading army, he sends back to the capital city messengers, envoys, very happy envoys. He sends back good newsers. And what they come back with is a report. They come back and they say: It’s been defeated and it’s been all done. Therefore respond with joy and now go about your lives in this peace which has been achieved for you. But if he doesn’t defeat the invading army, and the invading army breaks through, the king sends back military advisers and says . . . “Marksmen over here and the horseman over there, and we will have to fight for our lives.”

Dr. Martin Lloyd-Jones says that every other religion sends military advisers to people. Every other religion says that if you want to achieve salvation, you will have to fight for your life. Every other religion is sending advice saying “here are the rites, here are the rituals, here’s the transformation of the consciousness and here are the laws and the regulations. Marksmen over here and horsemen over there and we are going to fight for our lives.” We send heralds; we send messengers and not military advisers.

Isn’t that clarifying? It’s just incredibly clarifying. And it’s not like there’s nothing to do about it, my goodness. Both the messenger and the military adviser get an enormous response. One is a response of joy and the other one is a response of fear. All other religions give advice and they drive everything you do with fear . . . as you know, when you hear the gospel, when you hear the message that it’s all been done for you, it’s a historical event that has happened, your salvation is accomplished for you, what do you want to do? You want obey the Ten Commandments, you want to pray, and you want to please the one that did this for you.

If, on the other hand, military advisers say you have to live a really good life if you want to get into heaven, what do you do? You want to pray and you want to obey the Ten Commandments. It looks the same, doesn’t it? But for two radically different reasons: One is joy and the other one is fear. In the short run, they look alike. But in the long run, over here we have burn out and self-righteousness and guilt and all sorts of problems. And that’s fascinating.

But having said that, what’s the ministry implication? The ministry implication is this: the significance of preaching, of proclamation, of declarative preaching, is irreplaceably central in Gospel ministry. Declarative preaching is irreplaceably central.Why? If basically we are sending people “how to”, if we are saying here’s the “how to” to live the right way, if that’s the primary message, I am not sure words are necessarily the best thing to send. You want
to send a model.

If I was to teach an advanced seminar on preaching (and I never have) I would make everybody read CS Lewis’ Studies in Words. It’s amazing because we are wordsmiths and he shows you how important it is to craft your words properly. The last chapter is called “At the Fringe of Language” and he says language can’t do everything. He says that one of the things language cannot do is describe complex operations. On the other hand, when it comes to describing how, to explain to somebody that Joshua Chamberlain, without any ammunition, charged down Little Round Top in an incredible, risky adventure at the height of the Battle of Gettysburg, and as a result changed the course of history. You don’t show people that, you tell them that. It’s something that happened, you describe it. You tell them that. If you are going to give them how-tos, very often what you want is modeling and dialogue, action and reflection and so forth.

Therefore, if you believe the gospel is good news, declarative preaching (verbal proclaiming) will always be irreplaceably central to what we do. However, if you subscribe to the assertion that the gospel is simply good advice on how to live a life that changes people and connects to God . . . dialogue would be alright. Stories and modeling and reflection would be more important. In other words, you would believe what some people would quip: “proclaim the gospel, use words if necessary”. You’ve probably heard that. That shows, I think, that they don’t quite understand what the gospel is all about.

Excerpt from Keller's sermon "Gospel-Centered Ministry."

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