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On December 20, 2016 By In Theology, Worship

10 Questions Preachers Should Ask Before Sunday Morning

I have been a pastor for almost a decade. I spend between 12-15 hours each week thinking, researching, and writing before I deliver the first words in my Sunday sermon.a The process of writing my sermon goes through a lengthy journey each week. I contemplate several questions from Monday to Friday which force me to edit and re-edit my manuscript. There is no perfect sermon, but a sermon that goes through revisions and asks import questions has a much better chance of communicating with clarity than the self-assured preacher who engages the sermonic task with nothing more than academic lenses.

I have compiled a list of ten questions I ask myself each week at some point or another.

Question #1: Is this language clear? When you write a manuscript ( as I do) you have an opportunity to carefully consider the language you use. I make a habit of reading my sermon out loud which leads me to realize that certain phrases do not convey the idea clearly. A well-written sermon does not necessarily mean a well-delivered sermon. Reading my sermons out loud causes me to re-write and look for other ways to explain a concept or application more clearly.

Question #2: Is there a need to use high theological language in this sermon? Seminary graduates are often tempted to use the best of their training in the wrong environment. People are not listening to you to hear your theological acumen. I am well aware that some in the congregation would be entirely comfortable with words like perichoresis and Arianism. I am not opposed to using high theological discourse. Words like atonement, justification, sanctification are biblical and need to be defined. But extra-biblical terms and ideologies should be employed sparingly. Much of this can be dealt in a Sunday School class or other environments. High theological language needs to be used with great care, and I think it needs to be avoided as much as possible in the Sunday sermon.

Question #3: Can I make this sermon even shorter? As I read my sermons each week, I find that I can cut a paragraph or two easily, or depending on how long you preach, perhaps an entire page. This is an important lesson for new preachers: not everything needs to be said. Shorter sermons–which I strongly advocateb–force you to say what’s important and keep some of your research in the footnotes where it belongs. Preachers need to learn what to prioritize in a sermon so as not to unload unnecessary information on their parishioners. (more…)

  1. Thankful for great interactions before this article was published. It helped sharpen my points  (back)
  2. By this I mean sermons no longer than 30 minutes  (back)

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On June 10, 2016 By In Culture, Family and Children

Mutilating A Daughter

mosque graphhic

Illustration by Laurel Lynn Leake

About a month ago, This American Life ran a story that gave me the biggest lump in my throat and painful knots in my stomach. It was the story of a young woman who discovered she was the victim of female genital mutilation.

(more…)

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The Walls Children

On June 8, 2016 By In Books, Culture, Family and Children

The Glass Castle: How to “Skedaddle” Through Life

Jeannette Walls

Jeannette Walls

 

The Glass Castle is the compelling memoir of Jeannette Walls. Written in 2005, The Glass Castle follows the various exploits of a family’s drunken father and free-spirit mother. As of last month, Lionsgate began filming a Hollywood adaption of the book. The movie is anticipated for release in 2017 featuring Brie Larson (who also starred in the critically acclaimed “Room” in 2015), Naomi Watts, and Woody Harrelson. The book exposes the cultural challenges of the post-modern family and the vulnerabilities of a family outside of the Christian Church. The morality of “independence” is challenged as the memoir painfully connects “free spirit” parenting to neglected, abused, and resentful children. (more…)

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On May 5, 2016 By In Theology

The House and the Ascension

Long ago, our Father in Heaven had a plan. His plan was to create the world as a theater to display his glory. The world was to be a house that reflected his name. The Shekinah glory was to remain there forever. And through many dangers, toils, and snares, the house was little by little losing the purpose the builder had for it.

It would appear that God’s building project had become an abysmal failure. But God’s construction plans are not like our building projects. His ways are not our ways. He had a plan. He had a restoration project. He was going to restore, rebuild, and reclaim his own house. This time, the house was not going to be built on spiritual adultery or religious idolatry. It would be on the Rock, which is Christ. The builders rejected him, but the new humanity composed of men and women, and children united to the Rock, will no longer deny him.

In the life of Jesus, the foundation was poured on the earth. In his death, the wall and roof were placed to cover the world and give it shade. In his resurrection, fresh, clean water is available. Come and drink of the river that never runs dry. But there is one part of this earthly construction that is missing. There is a foundation, a roof to protect you from the storms, running water to shower and be replenished, but now we need to turn it on. We need electricity! We need the power to turn the refrigerator, stove, microwave, air conditioner, heater, fan, laptops, cell phones, etc. We need to activate the house so that everyone can live with a purpose. I propose that the Ascension of Jesus is that singular event in history that gives life to everything; that sets everything into motion. It is the electricity that the Church needs to disciple the nations.

Without the Ascension, we are living in an almost finished property. The Ascension means that the house/world is ready to be inhabited once and for all. The power is on. We can now move in together as a Church and take care of it. The workers can all go home. Our only task is now maintaining the house. Now, this house is the world. And the world is a big place. It needs to be energized by the Ascension. The Ascension is God’s way of saying: “My Son’s work is done! Now it’s your turn!” (more…)

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On March 14, 2016 By In Politics, Theology

The End of the Evangelical Christian? A Response to Russell Moore

The rise of Donald Trump has caused Christians of all varieties to question their conservative bona fides. There are many reasons conservatives have chosen Donald Trump. Some have chosen the real estate mogul as the most suited to destroy the Washington machine. Some support the former Apprentice host as the voice of anger for those silenced by the mainstream media and the establishment GOP. Others find his open hostility to illegal immigration his most redeeming value. But while conservatives may have a few reason for voting for the Donald, conservative Christians, in particular, are having a more difficult time. After all, these conservative evangelicals are contemplating voting for someone who believes in God but has not sought God’s forgiveness. In Trump’s world, that is not a contradiction, and for some evangelicals, the contradiction is an acceptable compromise.a

The result has been unnerving for many evangelicals who are generally on the side of Ted Cruz; a conservative Southern Baptist from Texas, who speaks the evangelical language with extreme ease. They cannot fathom why conservative Christians have endorsed someone who does not understand the most fundamental of evangelical commitments.

Some evangelical leaders have embraced Donald Trump enthusiastically. Consider the very conservative Southern Baptist, Robert Jeffress, who endorsed Trump and referred to the Republican front-runner as a “great Christian.” Liberty University President Jerry Falwell Jr. praised Donald as “a successful executive and entrepreneur, a wonderful father and a man who I believe can lead our country to greatness again.” (more…)

  1. While the passion for a Trump candidacy seems to be on the rise, a vast majority of Conservative voices on the right and liberal voices on the left have found  a surprising common ground: #nevertrump.  (back)

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On March 4, 2016 By In Politics, Theology

Andy Stanley’s Big Frustration with Little Churches

Post by Uri Brito and Dustin Messer

In a recent sermon, Andy Stanley made the staggering observation:

When I hear adults say, ‘Well I don’t like a big church, I like about 200, I want to be able to know everybody,’ I say, ‘You are so stinking selfish. You care nothing about the next generation. All you care about is you and your five friends. You don’t care about your kids…anybody else’s kids.’ You’re like, ‘What’s up?’ I’m saying if you don’t go to a church large enough where you can have enough Middle Schoolers and High Schoolers to separate them so they can have small groups and grow up the local church, you are a selfish adult. Get over it. Find yourself a big old church where your kids can connect with a bunch of people and grow up and love the local church.

Stanley has since apologized in the way modern preachers apologize: via twitter. 

While we take him at his word (or tweet, as the case may be), this was not simply a slip of the tongue. While he may be sorry for the way in which he communicated the message—even sorry for a specific sentiment in the message—one can’t fake the sort of passion exhibited by Stanley as he described his antipathy for small churches. Again, we believe he’s genuinely sorry we’re offended, but Stanley clearly has heartfelt feelings about non-megachurches (microchurches?) that didn’t begin or end with the sermon in question. Below are three reasons we feel such a sentiment is harmful: (more…)

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On October 17, 2015 By In Culture, Music, Worship

Project Aims to Make Liturgical Music More Accessible

A new set of worship songs rooted in the ancient praise of God

This week, Santa Cruz, Calif. church planter Rob Patterson launched a Kickstarter to create a new liturgical music project to serve the Church—particularly church plants like his.

In an interview with Andrea Bailey Willits (The Diocese of Churches for Sake of Others) he explained his the motivation behind the project.

“My journey into Anglicanism, with its liturgies, seasons and rhythms, has given birth to some new worship songs,” Patterson says. “These songs are meant to serve the church, particularly liturgical church plants where big rock worship can feel too big, and where some of the tradition’s older music can feel a bit inaccessible.”

Folksy Liturgical Style

In a folksy acoustic style, Patterson has taken some older texts and set them to singable melodies that embrace both the tradition and modern expression. He has also written some new songs specifically to serve the modern liturgical context.

“The songs I’ve written for this project are pieces of my journey into Anglicanism, bits of theology and heart set to music, meant to bless the Church and honor the Lord,” he says.

The Kickstarter Campaign

Over the next month, Patterson hopes to raise the money he needs to make this music a reality. He plans to record in Austin, Texas, the Live Music Capital of the World, with a stellar group of musicians, including producer Ramy Antoun. 

“I don’t think you can find a cooler guy around. Ramy grew up in Egypt and has a deep love for the Lord,” Patterson says. “I first met Ramy when he played drums on a project I recorded in L.A. some years ago. He went on to play with folks like Black Eyed Peas and Seal. Ramy’s now producing worship records, and I’m super excited to team up with him to make this new project.”

Please consider helping fund this new liturgical music to serve the Church. Make a donation.

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Metropolitan Manifesto Richard Bledsoe's "Metropolitan Manifesto: On Being an Advisor to the King in a Pluralistic Empire" Half the world's population now lives in cities, and that is where the Church must learn to serve. Rev. Richard Bledsoe has spent his life as a pastor to city leaders in Colorado. Over the years, he has become the unofficial “bishop of his city,” a recognized “adviser to the king.” In Metropolitan Manifesto: On Being a Counselor to the King in a Pluralistic Empire, Bledsoe lays out the theology behind his work, explains how to minister to leaders, and shares the lessons of his long experience. The Metropolitan Manifesto is an essential, inspiring testament to the transformative power of the gospel in today's world. You can begin placing orders for your copy of Metropolitan Manifesto: On Being the Counselor to the King in a Pluralistic Empire and they will ship out on Tuesday, August 25, 2015 from Athanasius Press.

On August 21, 2015 By In Books, Scribblings

Metropolitan Manifesto by Richard Bledsoe

Metropolitan Manifesto

Metropolitan Manifesto Richard Bledsoe's "Metropolitan Manifesto: On Being an Advisor to the King in a Pluralistic Empire" Half the world's population now lives in cities, and that is where the Church must learn to serve. Rev. Richard Bledsoe has spent his life as a pastor to city leaders in Colorado. Over the years, he has become the unofficial “bishop of his city,” a recognized “adviser to the king.” In Metropolitan Manifesto: On Being a Counselor to the King in a Pluralistic Empire, Bledsoe lays out the theology behind his work, explains how to minister to leaders, and shares the lessons of his long experience. The Metropolitan Manifesto is an essential, inspiring testament to the transformative power of the gospel in today's world. You can begin placing orders for your copy of Metropolitan Manifesto: On Being the Counselor to the King in a Pluralistic Empire and they will ship out on Tuesday, August 25, 2015 from Athanasius Press.

Richard Bledsoe’s “Metropolitan Manifesto: On Being an Advisor to the King in a Pluralistic Empire”

Half the world’s population now lives in cities, and that is where the Church must learn to serve. Rev. Richard Bledsoe has spent his life as a pastor to city leaders in Colorado. Over the years, he has become the unofficial “bishop of his city,” a recognized “adviser to the king.” In Metropolitan Manifesto: On Being a Counselor to the King in a Pluralistic Empire, Bledsoe lays out the theology behind his work, explains how to minister to leaders, and shares the lessons of his long experience.

The Metropolitan Manifesto is an essential, inspiring testament to the transformative power of the gospel in today’s world.

You can begin placing orders for your copy of Metropolitan Manifesto: On Being the Counselor to the King in a Pluralistic Empire and they will ship out on Tuesday, August 25, 2015 from Athanasius Press.

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Grunewald's crucifixion

On May 6, 2015 By In Culture

Art in the Shadows

My fellow Kuyperian contributor, Dustin Messer, recently wrote some worthwhile reflections on David Skeel’s book True Paradox. Explaining Skeel’s take on art, Messer notes that in the Christian worldview, art must tell the truth about the world by witnessing to its entire story: creation, fall, and redemption:

“This story of creation, fall, and redemption permeates the Scriptures, and because the Scriptures tell the true story of this world, it permeates our experience as well. Thus, for art to be affirmed by the Christian worldview, it of course can—and must—touch on these themes. Granted, each and every piece of art won’t include each and every theme each and every time. A work which reflects the pain and depravity of creation is no less true than the work which points to the world’s inherent dignity and goodness, or a work which alludes to the balm and remedy brought by Christ, for that matter.”

Unfortunately, modern Christian forays into art seldom aspire beyond portraying the happy aspects of life in the world. Christians often treat art as something that exists only in the sphere of redemption—a discipline dealing only with the aesthetically pleasant. Rather than engaging the world, art functions as sanctified entertainment, leaving unexplored vast areas of human life. The full story of the fall is left untold—it may as well never have happened.

But the wonder of redemption is unintelligible apart from the horror of the fall. The reality of the fall is a truth no less than the new creation. Thus, if Christians are to tell the true story of the world, our involvement with art (whether as creators or audiences) cannot be limited to the brightness of redemption, but should entail confrontation with the darkness of the fall. Scripture certainly does not shy away from revealing the harrowing extent of the fall and its effects on all of creation.

A classic example of this is J. S. Bach’s masterpiece oratorio, St. Matthew’s Passion, whose final chorus is a lamentation on the death of Christ, entitled, “We Sit Down in Tears.” The Passion does not end with the resurrection, and so leaves the listener unsettled. Bach understood that profound art contains truth and tension, and even with a sacred work, he did not feel the need to append a happy ending so his audience would leave with good vibes. By concluding his piece with the burial of Christ (and dealing with the resurrection in a separate work), Bach enables listeners to feel the weight of sin and death and more fully identify with the sadness and despair experienced by Christ’s disciples.

For Christians, depicting the brokenness of creation is not lapse into nihilism, but rather a truthful, even hopeful, artistic endeavor. Simply acknowledging the reality of the fall presupposes that the world was created good, but that things are not now as they should be. Attesting to the darkness in the world can also illustrate the pervasive extent of the fall, narrate the misery and consequences of sin, expose injustice, point to the necessity of redemption, and accent the incompleteness of restoration until the life of the world to come.

Such a perspective ought to open up new vistas for Christian artistic endeavors and encounters. Life on this side of the new heavens and new earth will always partake of unresolved tension, and so artistic engagement with the fall will always be appropriate. Works of art presenting the depths of the fall can witness to the truth as much as works that are explicitly redemptive.

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On May 5, 2015 By In Culture

The Transcendent Source of Beauty and Art

“But if you confess that the world was once beautiful, but by the curse has become undone, and by a final catastrophe is to pass to its full state of glory, excelling even the beauty of paradise, then art has the mystical task of reminding us in its production of the beauty that was lost and of anticipating its perfect coming luster.” -Abraham Kuyper

In his book True Paradox, David Skeel makes the point that beauty—especially that beauty which is seen in art—is the result of tension, of one kind or another. Obviously, the kind of tension that typically comes to mind is that between good and bad, right and wrong. Christianity gives a full throated voice to this tension. While the world was created good, it is fallen—which is to say it’s both broken and rebellious—but Christ has come to restore and redeem creation. In other words, Christ has come to resolve this tension.

This story of creation, fall, and redemption permeates the Scriptures, and because the Scriptures tell the true story of this world, it permeates our experience as well. Thus, for art to be affirmed by the Christian worldview, it of course can—and must—touch on these themes. Granted, each and every piece of art won’t include each and every theme each and every time. A work which reflects the pain and depravity of creation is no less true than the work which points to the world’s inherent dignity and goodness, or a work which alludes to the balm and remedy brought by Christ, for that matter.

The fact that beauty is a result of tension—and the tension between good and evil is resolvable—poses an interesting and important question vis-à-vis the Christian aesthetic; namely, “is beauty eternal?” The answer to this question is more complex than one might first expect. To begin with, the tension between “good” and “bad” is contingent upon evil—which is finite. Obviously, before the fall and after the second coming of Christ, there is no such tension. This tension has a beginning (Gen 3) and an end (Rev 21).

Now, at least the three Abrahamic religions (Christianity, Judaism, and Islam) agree on this point: evil is not eternal—it has a beginning and an end. This tension, most of us agree, will be resolved. However, the Christian faith has a unique claim on beauty specifically. Before the fall, indeed before creation, God lived in perfect love, peace, joy, and relationship. The Father, the Son, and the Spirit were one yet three. Were God only one—were He a mono-personal being—there would be no tension in eternity past, let alone in the perfect world to come.

However, as we know, God is not such a being. While we can, without reservation, affirm the “oneness” of God’s essence, we can also, without reservation, affirm the various personalities of the Trinity. This tension—between Father, Son, and Spirit—is irresolvable. It is the governing reality of the cosmos. Of course, this reality is why we can say that love is eternal. There has always been “love,” a “lover,” and a “beloved.” However, this is also why Christians can say beauty is eternal. Before the creation of the world, God was not stagnant. He was in a complex and textured relationship with His Trinitarian Self.  Tension is eternal, in other words, because of the eternality of the Trinity.

As Trinitarians, Skeel argues, we can heartily acknowledge that there are more tensions in the world than those between “good” and “bad.” As a result, when we look at a truly beautiful painting, we appreciate the tension; not only between right and wrong, but also between colors, shades, fabrics, etc. These tensions—those which exist apart from sin—allude to the complexity found in the Godhead. Perhaps this is why a given piece of art can have such a transcendent effect on the viewer. In viewing beauty—as with experiencing love—the viewer is coming in contact with something that lacks a beginning and an end. At its best, this is what art does. Art makes us worship—not the object, but the reality which lies beyond the object, the Triune God of the universe.

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