Why Do We Preach? A Foundation for Christian Preaching, Part Three

The preacher stands before the congregation as the external minister of the Word, but the Holy Spirit works as the internal minister of that same Word. A theology of preaching must take the role of the Spirit into full view, for without an understanding of the work of the Spirit, the task of preaching is robbed of its balance and power.

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Why Do We Preach? A Foundation for Christian Preaching, Part Two

“In the past,” wrote the author of Hebrews, “God spoke to our forefathers through the prophets at many times and in various ways. But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe” [Heb. 1:1-2]. The God who reveals Himself (Deus Revelatus) has spoken supremely and definitively through His Son.

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Why Do We Preach? A Foundation for Christian Preaching, Part One

Preach the Word! That simple imperative frames the act of preaching as an act of obedience. That is where any theology of preaching must begin. Preaching did not emerge from the church’s experimentation with communication techniques. The church does not preach because preaching is thought to be a good idea or an effective technique. Rather, we preach because we have been commanded to preach.

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Theological Education That Transforms, Part Two

Theological education stands at a crossroads. There are inescapable choices to be made, and these choices will determine whether evangelical institutions will remain recognizably Christian or fall into the same pattern of intellectual, theological, and moral collapse seen in so many colleges, universities, and divinity schools.

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Theological Education That Transforms, Part One

In the first half of the twentieth century, liberal Protestantism lost confidence in the Bible, in the Gospel, and in the unique mission of the church. Progressively, its theological schools grew less and less theological; its missionaries grew less and less evangelistic; its bureaucracies grew larger and more powerful, and theological education became the engine for doctrinal dissipation, moral relativism, cultural revolution, and the death of once-great denominations. Evangelicals had better pay close attention to this pattern.

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A Christian Vision of Beauty, Part Three

The Christian vision of beauty not only tells us why the world is beautiful–but not quite. Secondly, the Christian worldview explains why the face of a child with Down’s syndrome is more beautiful than the cover girl in the fashion magazine. The unity of the good, the beautiful, the true, and the real calls us to look below the surface and to understand that the ontological reality of every single human being is that we are made in the image of God. The imago Dei is the beauty in each of us, and the rest is but of cosmetic irrelevance.

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A Christian Vision of Beauty, Part Two

The Christian vision of beauty explains why the world is beautiful, but not quite. We are often struck by the beauty of the created order, and this feeling is validated for us in Genesis chapter 1, where the Creator’s own verdict is that the creation is good. The goodness of creation is therefore nonnegotiable, and again the unity of the transcendentals reminds us that if it is good, then it is also necessarily true, and real, and beautiful. Thus our metaphysic and our aesthetic, our understanding of truth and our evaluation of ethics, all come together in creation. The creation as God made it was good and beautiful and true and real.

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A Christian Vision of Beauty, Part One

There is something intrinsic to humanity that is drawn to beauty.
There is something of an aesthetic desire in us–an aesthetic appetite.
And yet beauty is in crisis; it is a contested category. In the
reigning confusion of the popular culture, the artificial is often
confused for the real, the pretty for the beautiful, and the untrue for
the true–all of which, as we shall see, are essentially one root

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