How do you avoid extremes in the pulpit on controversial affairs of state?

As a Reformed Calvinist pastor, Trumper writes for conservative and Reformed evangelicals. He advocates for a middle position between not preaching on politics at all and making preaching altogether political. He calls his position ‘the biblical-political approach.’ His research incorporates both liberal and conservative writers on the subjects of politics and the Bible. In following his father’s advice, he wishes to follow Christ more than any party or personality. Since he is both a citizen of Great Britain and a resident of the United States, he covers the political spectrum in both countries.

According to Trumper, expository preaching best allows preachers to address the strengths and weaknesses of both political parties in the light of Scripture. In the three chapters of his short book, he maintains the biblical-political approach is a middle way, a spiritual way, and a practical way. He rightly maintains some preachers over-engage politics in the pulpit, while others never engage political issues at all. His contention that the Fox television channel does not speak adequately for the church might rile some conservative readers. Its owners, in his view, also tend to worry more about ratings than objectivity. He sounds the alarm against the dangers of generalizations of either party. He argues correctly, in the opinion of this reviewer, that avoidance of political preaching altogether is irresponsible and unbiblical. The Old Testament prophets certainly addressed political issues.

Why does expository preaching, in particular, serve as the most effective approach in the pulpit? For the following reasons: it comprises the most comprehensive approach, best covers the biblical world view, keeps the preacher away from hobby horses, and broadens the possibilities of application (pp. 22-4). The biblical–political preacher will encourage examination of both the issues and methods of debate (p. 51).

Trumper wisely reminds his readers that equally sound and committed Christian thinkers take different sides on the same issues. He discusses how various preachers deal with congregants who disagree with their approach. Often, unfortunately, they are subtly encouraged to leave, despite the fact that Scripture never endorses any political party. In a thorough fashion, the writer evaluates the pros and cons of the three current approaches taken and concludes that the middle way of expository preaching has the best chance to make converts and save the culture.

The research done for this volume was thorough. The footnotes and bibliography refer the reader to a wealth of resources from the left and the right, politically and theologically. In this way, the author serves as an excellent example of the stance he advocates. The biblical-political approach demands more exacting scholarship out of the preacher in terms of both the study of Scripture and society than either of the other two approaches (pp. 56-7). Of course, preachers who follow the likes of James Kennedy, the former pastor of Coral Ridge Presbyterian Church, will disagree with this author’s middle of the road stance, as will supporters of the likes of Jerry Falwell, former founder of the Moral Majority. Both of these evangelical preachers tended to address political issues in the pulpit more often than most of their peers and tended to side with only the Republican Party.

Challies, editor of Discerning Reader, a book review website and host of the Christian blog Challies.com: Informing the Reforming, premises his book on the stated intent to present a thoroughly bibliocentric approach in teaching principles of spiritual discernment that equip believers to carefully distinguish truth from error; right from wrong. He instructs the reader by explaining both the benefits of discernment and the cost of ignoring or minimizing this gift. The author carefully explores the definition of discernment and two primary areas of life requiring discernment: “knowing the truth and discerning the will of God for our lives” (17). He further examines discernment in its context as a gift of the Holy Spirit and the “potential dangers inherent in a distorted understanding of discernment,” concluding his study with an examination of “the commitments, context, character and confirmation of discernment” (17).

The author maintains a high view of Scripture in supporting, as foundational to all Christian theology and practice, the five solas of the Reformation, specifically sola scriptura (Scripture alone). Challies adheres to the Cambridge Declaration, as written by the Alliance of Confessing Evangelicals, indicating that “The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured” (46). He views discernment as undergoing a battle of sorts, maintaining that over thirty years ago, “the doctrine of the Bible’s inerrancy . . . came under attack from both within the church and without” (46).

Challies believes that the battle has been primarily won through the efforts of, among others, J. I. Packer, R. C. Sproul and Francis Schaeffer. He agrees with James Montgomery Boice’s assertion that “The most serious issue, I believe, is the Bible’s sufficiency” (46). In quoting Boice, the author emphasizes his concern that many Christians fail to approach the Bible as a preeminent document, instead charging “with reckless abandon” that too high a view of Scripture has resulted in bibliolatry (Bible worship), and denying that Scripture is sufficient to address evangelism, sanctification, counsel, reform, discernment and other matters (47).

In Challies’ discussion of discernment as a spiritual charism, the author points to the dichotomy of opinion among cessationist and continuationist camps concerning miraculous gifts. His position is that there is much about which both camps can agree, especially that “God can and does dispense [today] a gift of spiritual discernment” (125). He emphasizes that all varieties of giftings are “not meant not to disrupt the church but to unify it through diversity” and to “build a stronger church” (125). The author underlines that it is through the expression of the Spirit’s gifts

that God’s “power and presence can be manifested in the church” and for the purpose of the common good.  Challies highlights the importance of not allowing a particular gift, such as discernment, to become “the most prominent aspect of one’s identity as a Christian . . .” (127.) He also addresses the question: Is the gift of discernment in today’s church the same “gift of distinguishing between spirits as it existed in New Testament times?” (128). He is not convinced the question needs a resolution, indicating that for both the nascent New Testament Church and the contemporary Church, “the gift of discernment is the Spirit’s special defense against the lies that come from lying spirits” (129). Therefore discernment, he maintains, is not only a gift, but a responsibility in protecting the integrity of interpretation, doctrine, preaching, and teaching.

Tim Morris and Don Petcher, Science & Grace: God’s Reign in the Natural Sciences (Wheaton: Crossway Books, 2006), 352 pages, ISBN 9781581345490.

Morris (PhD in cellular and molecular biology) and Petcher (PhD in elementary particle physics) originally hoped to write a book about a theology of science for an explicitly Evangelical audience that had some familiarity with the science and religion dialogue. They realized, however, after beginning that a more general audience would also benefit from an introduction to a Christian perspective of the relation between science and religion. The main goal of the book, in fact, is to suggest ways in which the people of God can think faithfully about science, and yet not allow science to dictate the meaning of the gospel. Morris and Petcher thus attempt to develop a “theology of science” (i.e., science shaped by theology) that employs Christian convictions about God’s faithfulness to his creation. While more and more scientific advancements seem to challenge basic beliefs in Christianity, the authors assert that there is truly no dissonance between the two when viewed appropriately. Science and religion, according to the authors, dovetail nicely and both serve to increase the adoration of God.

Morris and Petcher successfully provide a Christian perspective as to the power of science as well as its limitations. For those who see their science as separate from their faith, this book will be challenging. Morris and Petcher discuss how science is inextricably tied to one’s worldview. Therefore, the interpretations of scientific analyses impact one’s worldview.

Tim Morris

Don Petcher

A basic outline of the book could be presented as discussions of four relations: 1) humanity’s relation to God, 2) humanity’s relation to itself, 3) humanity’s relation to the world, and 4) God’s relation to the world. Pneuma Review readers would be well served by a close reading of the first three chapters of this book, as Morris and Petcher give a wonderful review of the rise of the scientific methodology in the modern world. I will focus my review, however, upon the second section of this book wherein Morris and Petcher attempt to emphasize the centrality of the Trinity in the original creation, its redemption, and the sustenance of creation. Morris and Petcher, both, are Reformed in their theology. As a consequence, their theological extrapolations may be at odds with various readers of the Pneuma Review. For example, in speaking of the Trinitarian roles within creation and its sustenance, they assert that the persons of the Trinity have essentially the same roles as they have in redemption. Implicit, then, is primacy given to Christ in creation and somewhat relegating the Spirit to a peripheral role. One perceives a strong Christological focus throughout this book. For example, many of the roles traditionally given to the Spirit within the Trinity are given to Christ by Morris and Petcher in this book. It seems to me that they errantly equate Trinitarian with Christological. This way they reassert the Son’s activity within the created world but perhaps unintentionally denigrate the Spirit’s role within the world. In fact, Morris and Petcher relegate the Spirit’s role to be one of mere sustenance within the created world (107). In so doing, Morris and Petcher seemingly belie the opening chapter of Genesis. It is evident that the Spirit was the member of the Trinity that was the immediate cause of order arising from primal chaos (Genesis 1:2). My criticisms of their expansive Christological focus notwithstanding, Morris and Petcher have produced a fine introduction to university students and laymen alike regarding how Christians should approach the science and religion debate. All in all, this book is ultimately concerned with viewing creation as an expression of the glory of God.

Reviewed by Bradford McCall

Publisher’s page: http://www.crossway.org/books/science-and-grace-tpb/

Tim Keel, “Naked in the Pulpit: How my preaching became an act of intimacy” Leadership Journal (Winter 2005).

What a scary thought: being vulnerable to your congregation. Yet, this is the approach that Tim Keel suggests we pastors should take—a valuable suggestion indeed. Too often I find myself being more concerned with the passing of information than I am transferring life change to the people I minister to.

I will never forget the story my new boss and Sr. Minister told of the church he had come from. There was a Sunday school teacher who had taught for over a decade at the church who finally came to realize—after a convicting sermon—that his primary role in that class was not the passing of information. Discipleship was about growth, it was about change. This was life transformation using the avenue of information for the greater purpose of being different for and by Jesus Christ.

Keel says, “For me preaching has become an integrated, intimate behavior, far more than just an exercise of transferring information to other people’s heads.”

“Just transferring” information is a common trap for us to fall into as preachers. Perhaps we have set the trap by allowing ourselves to be immersed in our consumer culture. Keel reminds us how to express the information about God and the Christian life in the balance of how we live our lives. “Preaching is an act of intimacy because it is the unfolding publicly of Christ in me.”

A good illustration to help us understand the danger of passing information without being changed by that information is to look at two people groups who spent time with Jesus.

“I have a structured mind, so I tend to think in outlines. But the more I do outlining, the more I find I’m over-killing my sermon. I can crowd out my ability to respond to God or to the people before me.”

The legalism of the Pharisees was the simple but dangerous activity of crowding out their own ability to respond to the God of the universe who was standing before them in tangible form. That happens to us pastors today, too. Too often we are focused on the passing of information and we miss the opportunities ourselves to connect with God, and therefore fail to pass on life change to the very people we minister to.

The Disciples: These guys got it. Well, there were many times they struggled to get it but that is how an authentic relationship works. The disciples experienced Jesus Christ in a fresh way. They ate with him. They talked with him. He rescued them from the scary forces of nature. They believed in him. They performed miracles in His name. They even died for him. What a difference.

Knowledge is scary stuff. “Naked in the Pulpit” is a valuable reminder to us pastors to use the knowledge in the Word to change lives. It is not good enough just to throw knowledge out into the air, like many of the Pharisees, who often cared more about doctrine and appearance.

Too much of an emphasis on information and preparation will keep us from being honest about how God has changed us. The end result is an ineffective Christianity. If we do not practice “Naked in the Pulpit” we will become like those today who, to the letter of the law, can provide exhaustive Scriptural support for whether or not the Trinity really is biblical yet cannot seem to offer anyone a cup of cold water in Jesus name. Knowledge alone is dangerous.

As Keel states knowledge needs to be mixed with the meditating, reflecting, and the living out of God’s Word. Being naked in the pulpit will enable us to do that more effectively. This is simply what the Apostles did throughout the book of Acts. They allowed the Holy Spirit to move them. They had no 3-point sermon. They did not spew fact and law to justify behavior. They talked and lived a public life changed by Jesus Christ. That is what we must do.

Reviewed by John Datema

At the time of this writing, “Naked in the Pulpit” was accessible online: http://www.christianitytoday.com/le/2005/001/1.78.html