Professional Documents
Culture Documents
But it is impossible to combine Christians and non-Christians in a major way unless the preacher and leaders understand that the
gospel is not just the way people are justified, but also the way they are sanctified. The typical approach to the gospel is to see it is
the "A-B-C's" part of Christian doctrine only, the minimum truth required to be saved. Then it is understood that we make
progress in the Christian life through the application of other (more advanced) Biblical principles. If that is the case, then of
course we cannot do both evangelism and spiritual formation at the same time. However, the Reformers, especially Luther,
understood that the gospel is not only the way we are saved, but it is always the solution to every problem and the way to advance
at every stage in the Christian life. (This is why the first of his 95 Theses were that "all of life is repentance.")
A simple example. If you are preaching a sermon on the subject of honesty, and you use the gospel on the Christians you are doing
something that both interests and profits non-Christians. When you always solve Christian's problems with the gospel, then non-
Christians a) get to hear it every week in multiple perspectives, and b) get to see how it really works in the Christian life. Both of
these are extremely important for post-modern non-Christians.
2. Post-modern non-Christians need to be integrated
We live in an increasingly "post-modern" society. The older modern society rejected revelation as a source of truth, but still
honored reason/science as a source of truth. "Post-moderns" are more deeply secular and skeptical of any kind of truth at all. I
propose that the old "modern" times were more amenable to the segregation of Christians and non-Christians, but our current
situation would be better addressed by having a "mixed" audience in the services. In a "mixed" group, when the preacher speaks
somewhat more to non-Christians, the Christians present learn how to share the faith. This is extremely important today. It is
becoming increasingly difficult for Christians to just share the gospel without doing apologetics. The old canned quickie training
programs cannot prepare a Christian for dealing with the range of intellectual and personal difficulties people have with the
Christian faith. They need to hear the preacher week in and week out dealing winsomely and intelligently with the problems of
non-believers. This is excellent "training". On the other hand, when the preacher speaks more to Christians, the non-Christians
present come to see how Christianity "works". More deeply secular "po-mo" non-Christians tend to decide on the faith on more
pragmatic grounds. They do not examine in a detached intellectual way. They also are much more likely to make their
commitment through a long process of mini-decisions. They will want to try Christianity on, see how it fits their problems and
how it fleshes out in real life.
"CENTERED-SET" AND "BOUNDED-SET" CHURCHES
Theology. Preaching Christ-centered, not moralistic sermons. Even epistles are put into the overall 'narrative' or
story of Christ. Key: Solve all problems with the gospel. That way non-believers hear the gospel each week, yet
believers have their issues and problems addressed. Example: Thou shalt not lie.
Logic. Do not assume that the people out there all have the same premises. Never exhort point "D" if it is based
on "A, B, and C" – without referring to A, B, C. Constantly lay 'groundwork' statements about the authority of the
Bible, or the reasons we believe, etc.
Apologetic sidebars. Try to devote one of the three or four sermon points more to non-believers. Keep in your
head a list of the 10 or so biggest objections people have to Christianity. More often than not the particular
Scripture text has some way to address them.
Application. You have to literally address non-Christians AND Christians, almost doing dialogue with them. "If
you are committed to Christ, you may be thinking this – but the text answers that fear." or "If you are not a
Christian or not sure what you believe, then you surely must think that this is narrow-minded – but the text says
this, that speaks to this very issue."
Demeanor. The young secularists of NYC are extremely sensitive to anything that smacks of 'artifice' to them.
Anything that is too polished, too controlled, too canned – seems like salesmanship. They will be turned off if
they hear the preacher use non-inclusive gender language, or make cynical remarks about other religions, or use
tones of voice that they consider artificial, or use a lot of insider evangelical tribal jargon.
Respect for doubt. Always treat people's typical doubts about Christianity with respect. Never give the impression
that 'all intelligent people think like me.' Stop to say: "I know this Christian doctrine sounds outrageous."
Continual address concerns of the wider community, not just of the Christians.
Show how the grace of God favors the poor, outsiders.
Artistic excellence.
Use the gospel to solve Christian's problems – this shows non-Christians how the gospel works.
Celebrate deeds of justice and mercy and common citizenship in the community.
Ground teaching in cultural references and authorities your listeners trust.
•It is critical to 'keep up' in order to preach in New York City. In general, my audience does not trust the Bible
very much, and so I need to generously document and support my points with corroborating opinions from all
the books and periodicals that the professionals of New York City read. If I read what they read, then a) I can
use the Bible to answer the questions that are on their minds, not my mind, b) I can show how often 'the Bible
already was teaching this' long before this contemporary authority said it. Some keys to reading non-fiction:
•In general, periodicals are more important than books. If you always read Books and Culture, The New York
Review of Books, The New York Times Book Review, The Wilson Quarterly you will be able to stay on top of
the trends of thought without buying 99% of the books! (Another helpful spot is the "Arts and Ideas" section of
the Saturday New York Times.) So for example, Andrew Hacker in the New York Review of Books recently
reviewed 3-4 of the latest crop of books on homosexuality by gay scholars. He showed the new trend – all of
the works are moving away from the concept of homosexuality being an involuntary, inborn condition. After I
read this very thorough review article, I probably will not need to buy any of the books. And reading these
reviews helps you identify truly seminal works or works you realize you need to buy to close a gap in your own
knowledge.
•Read periodicals across the spectrum. If you read one perspective on a subject you are naive and over-
confident. If you read a second, contradictory perspective that deconstructs the first view you become cynical
and discouraged. But if you read a spectrum of 4 or 5 different perspectives, you find your own view and voice
and often get rather creative ideas. I read the following magazines very regularly and very thoroughly: The
New Yorker (sophisticated secular), The Atlantic (eclectic), The Nation (older, angry left-wing secular), The
Weekly Standard (conservative but pretty slick), The New Republic (eclectic), The Utne Reader (new-Age
semi-flaky), Wired (classic 'post-modern' if there is such a thing), First Things (conservative Catholic.) As I
read, I imagine dialogues about Christianity with the writers. In that frame of mind, I almost never read a
magazine without getting a scrap of a preaching idea.
PREACHING THE GOSPEL ACROSS THE THREE PERSPECTIVES
When anyone hears someone say, "we need to preach the gospel every week" there will be a fear of being repetitive. And indeed
there is a danger of this unless we understand the gospel in Biblical perspectives.
1. The gospel in three biblical perspectives
The word evangelion ('the gospel') or evangelizdomai ('declare the gospel') occurs so often in the New Testament (virtually every
author uses it) that "clearly the term gospel is a kind of code word for many New Testament writers that summarizes something
very basic regarding what the early Christians thought Christian faith was all about." [James V. Brownson, Speaking the Truth in
Love: New Testament Resources for a Missional Hermeneutic. Christian Mission and Modern Culture Series (Trinity Press:
Harrisburg, PA, 1998), p.31]. But what is that 'very basic' core of Christian faith?
In our desperate search for simplicity, it is easy to overlook the great variety of ways that the 'gospel' is used in the Bible. The most
obvious example is how Paul makes 'gospel' almost synonymous with 'justification by faith', while the gospel writers almost seem
to make it synonymous with 'the kingdom of God'. We have to be careful that we do not elevate one perspective on the gospel over
all others, nor that we assume the perspectives contradict one another. We must have an outline of the gospel that encompasses
the way all the Biblical writers speak.
a. The gospel is news rather that ethical instruction ("THE GOSPEL OF JESUS CHRIST" Mark 1:1)
The 'normative' perspective: What happened?
The term Greek term "ev-angelion" distinguished the Christian message from that of other religions. An 'angel' was a herald or
messenger that brought news of some historical event that had already happened, and that radically changed the listeners'
condition. The most common examples in Greek literature are "evangels" about a victory in war or the ascension of a new king.
When Christians chose evangelion to express the essence of their faith, they passed over words that Hellenistic religions used,
such as "illumination" (photismos) and "knowledge" (gnosis) or that Judaism used such as "instruction" or "teaching" (didache)
or "wisdom" (sophia). [Brownson, p. 46] Of course, all of these words were used to describe Christianity, but none achieved the
centrality of "gospel". What does that mean?
First, it means that the gospel is news about what God has already been done for you, rather than instruction and advice about
what you are to do for God. The primacy of his work, not our work, is part of the essence of faith. In other religions, God reveals to
us how we can find or achieve salvation. In Christianity, God achieves salvation for us. The gospel brings news primarily, rather
than instruction.
Second, it means that the gospel is all about historic events, and thus it has a public character. "It identifies Christian faith as news
that has significance for all people, indeed for the whole world, not merely as esoteric understanding or insight." [Brownson, p.
46] In other religions, the stories of miracles and other special events in the lives of the founder are not essential. Whether or not
Buddha did Miracle X, that does not affect whether the 8-Fold path to enlightenment works or not. But if Jesus is not risen from
the dead, Christianity does not "work". The gospel is that Jesus died and rose for us. If the historic events of his life did not
happen, then Christianity does not "work" for the good news is that God has entered the human "now" (history) with the life of the
world to come.
This public, historic aspect of the gospel is especially seen when the term "the gospel of Christ" or "of Jesus Christ" is used. Often
the word "gospel" and the life and work of Christ are essentially synonyms. Particularly significant is how Luke links "gospel" to
"Jesus". In Acts 5:42, it reads, literally, "they never stopped... evangelizing Christ Jesus". Obviously, Jesus is not the object of their
evangelism (they are not trying to convert him!) But the word "evangelizdomenoi" means, all by itself, 'to preach the gospel' or
literally "to gospelize". So in the places in Acts where it says, literally "they evangelized Jesus", the English translations have to
render it "they told the gospel about Jesus Christ" or "they told the good news that Jesus was the Christ" (cf. NIV Acts 5:42). But
the Greek construction clearly has a stronger meaning than that. Its intentional redundancy aims to say that the good news they
preached was Jesus. His very life, and all his works, is what saves us. To declare Jesus and to declare the gospel is the same thing.
Jesus does not bring the gospel – he is the gospel, because the gospel is that God has broken into history and accomplished
everything necessary for our salvation. (You will find this same construction repeatedly. See Acts 8:35, 10:36, 11:20.) We can also
see the terms "gospel of Christ" or "gospel of Jesus Christ" in Mark 1:1; 1 Cor. 9:12,18; 2 Cor. 2:12; 9:13; 10:14; Gal. 1:7, and so on.
(Compare also Rom. 1:9-"The gospel of his Son".)
Summary: So the gospel is news about what God has done in history to save us, rather than advice about what we must do to reach
God. The gospel is news that Jesus' life, death, and resurrection in history has achieved our salvation. We do not achieve it, only
accept it. Jesus does not just bring good news; he is the good news.
The gospel is that Jesus lived the life you should have lived and died the death you should have died, in your place, so God can
receive you not for your record and sake but for his record and sake.
b. The gospel is grace to the weak rather than power to the strong. ("THE GOSPEL OF THE KINGDOM" Matt.
4:23)
The 'situational' perspective: How did it happen?
We also see that the gospel is not simply that Christ has come into history to save us, but also it is how he accomplishes that. The
answer is: through a new, deep structure or 'paradigm' that completely contradicts the way of the world. God's saving purposes are
effected through the crucified and risen Christ. Christ wins through losing, triumphs through defeat, achieves power through
weakness and service, comes to wealth via giving all away. And those who receive his salvation are not the strong and
accomplished but those who admit they are weak and lost. In short, Jesus pulls off 'the great reversal'. "The essence of sin is man
substituting himself for God, while the essence of salvation is God substituting himself for man. Man... puts himself where only
God deserves to be; God... puts himself were only man deserves to be." [John Stott, The Cross of Christ (Inter-Varsity Press,
1986), p.160]
This pattern so contradicts the thinking and practice of the world, that it creates an 'alternate kingdom', an 'alternate city' (Matt.
5:14-16) in which there is a complete reversal of the values of the world with regard to power, recognition, status, wealth. The
gospel reverses the place of the weak and the strong, the "outsider" and the "insider." It is an advantage, spiritually speaking, to
see one's weakness; it is a severe danger, spiritually speaking, to be successful and accomplished. And when we finally understand
that we can be saved by sheer grace through Christ, we stop seeking salvation (either that of psychological fulfillment, or of social
transformation, or of spiritual blessing, or of all three) in power, status and accomplishment. That destroys their power in our
lives. The reversal of the cross, the grace of God, thus liberates us from bondage to other power of material things and worldly
status in our lives. We begin to live a new life without much regard to them.
Many Christians 'reduce' the gospel to the good news of individual forgiveness of sins. But clearly, the gospel writers are talking
about something much more than that. The "gospel of the kingdom" is a phrase used numerous times in Matthew, Mark, and
Luke. The 'Great Reversal' of the cross means that the gospel proclaims and creates a reversal of the values of the world. For
example, the gospel is especially welcomed by the poor and for the poor (Luke 4:18- He has anointed me... to preach the gospel to
the poor." Cf. also Luke 7:22.) Preaching the gospel and healing people's bodies are closely associated (Luke 9:6). The gospel
creates a people with a whole alternate way of being human. Racial and class superiority, accrual of money and power at the
expense of others, yearning for popularity and recognition – all these things are marks of living in the world, and are the opposite
of the mindset of the kingdom (Luke 6:20-26).
What is the 'kingdom of God?
Sin, the resistance of God's authority and kingship, leads to the 'unraveling' of the fabric of creation.
Relationships with God, with other races and classes, with individuals, with one's own true self, and
with physical nature itself – all 'come apart' and disintegrate where God is not recognized as King.
The kingdom of God is the entrance into the world of God's ruling power – and that power will heal
and 're-weave' all of creation back together, spiritually, psychologically, socially and even physically.
The kingdom of God means, first of all, Jesus is Lord of your salvation, not you! So the kingdom
means salvation is of sheer grace. But the kingdom also means he is Lord of everything else.
Relationships between races and classes, between individuals, and between man and God are healed
and re-woven into one fabric again to the degree that they come under the authority of Jesus, through
his Word and Spirit. God reveals that his redemption will entail the complete healing of creation,
including social justice, the reunification of all humanity, and the end of physical decay and death (Is.
11:1-10.) Everything in the world is properly understood only if we see: 1) it was created good, 2) it is
fallen and marred by sin, 3) it will be redeemed in Christ.
What is the relationship of the gospel to the kingdom?
On the one hand, we could say that the gospel 'brings' the kingdom. It brings us into it (see Col
1:13-14; John 3:5) in that it brings us under the ruling power of God. Luke tells us in 16:16 that the
gospel brings or proclaims a kingdom – a new order of life – that we need to 'press into'. People who
are converted by the gospel "see" a new kingdom (cf. John 3:3.) Also, it transforms people so that they
live according to the great reversal of the cross. Living lives of sacrificial service – devoid of self-
justification in relationships or in our use of money or in attitudes toward other races and classes or
in our work and vocation – goes a long way toward re-weaving the fabric of society and communities.
Once we see that we are sinners saved by grace alone, our old patterns are broken up, and live lives of
sacrificial service rather than self-aggrandizement (cf. 2 Cor. 8:9). Also, the gospel thereby creates a
'kingdom community' – a counter-culture, the church – in which we are 'royal priests' showing the
world what the future kingdom will look like (1 Peter 2:9-10). We 'model' how all of life – business
practices, race relations, family life, art and culture – are healed and re-woven by the King.
On the other hand, the in-breaking kingdom of God (to restore all of creation) is the gospel! Twice
Luke actually says that the kingdom is the gospel message (Luke 4:43; 16:16). The fact that Jesus has
broken into history to redeem all of life and give us a new order is great news. Why? We said above
that looking for salvation to anything but the grace of Christ sets up an 'idol' or a 'power' or a 'false
savior-king'. Human society is miserable under the influence of these idol-powers: such as sex,
money, power, or race. When we understand that we can be saved by sheer grace through Christ, we
stop seeking salvation by any other means. That destroys the power of these false savior-kings over
us. The declaration of the gospel of grace is therefore always a declaration of the kingdom. A new
savior is a new king. For example, Paul says that Peter's racism was "not in line with the truth of the
gospel" (Gal.2:14). If we are saved by grace alone – but we continue to be racists, we continue to bow
to a false savior-king; we continue to look to our race and culture to justify ourselves over others. But
the gospel is the gospel of Christ's kingdom. The reversal of the cross, the grace of God, tears down
our pride and thus liberates us from bondage to other powers in our lives and our society.
Summary: Second, we see that the gospel of free grace is necessarily a 'gospel of the kingdom' which effects the way we live in
society and in the world. The gospel is not just (as is often thought) the message of how you can get individual forgiveness and
eternal life through Jesus. But we cannot separate this second 'perspective' from the first. If we are not saved wholly by Christ (not
ourselves) then the kingdom of God is not good news! It is not good news to be told, simply: "God has created a mini-society of
freedom and justice based on his laws. Join up!" That would make the message of Christianity a burdensome one of instruction on
how to live (Perspective #1) not a message of grace. But also, separated from the other perspectives, the kingdom of God would
simply never 'work'. What makes people able to change their mindset from 'worldly' to 'kingdom' is the existential experience of
justification and sonship (Perspective #3), not just being told to live unselfishly.
The gospel is: the way up is down, the way to power is give up power and serve, the way in to God is to go to the margins in
repentance and faith. The gospel is God loves to work through the weak, the marginal, the poor.
c. The gospel is of faith rather than of merit or performance. ("THE GOSPEL OF YOUR SALVATION" Eph. 1:13)
The 'existential' perspective: In whom does it happen?
While the gospels (especially the 'Synoptics' – Matthew, Mark, and Luke) stress the gospel of the kingdom, the epistles, and
especially those of Paul, show how it is additionally "the gospel of your salvation" (Eph. 1:13).
Paul, better than any other Biblical writer, explores the meaning of the 'gospel of Christ' for the individual believer. He tells us that
the gospel "reveals a righteousness from God" (Rom. 1:17). Here and in Galatians 2 Paul specifically identifies the gospel with the
teaching that we receive not just pardon and forgiveness but also the righteousness of Christ (2 Cor. 5:21). This is received by faith
in the finished work of Christ, not by good works or our merit.
If we think of the gospel as only pardon or forgiveness of sins, we will trust in God for our past salvation, but will trust in our own
present strivings and attainments for our present relationship with God. But the "hope of the gospel" (Col. 1:23) is that " now he
has reconciled you by Christ's body through death to present you holy in his sight, without blemish and free from
accusation." (Col. 1:22) The gospel offers not just forgiveness for our bad record, but also complete acceptance through Christ's
perfect record. Christ did not only die in our place but lived a perfect life in our place. Therefore we do not simply get forgiveness
for sins from Christ, but also complete acceptance. His perfect past and record now (in God's sight) becomes ours.
Thus the entire Christian life is a life "lived (in a continual present progressive) by faith in the Son of God, who loved me and gave
himself for me." (Gal. 2:20) On the one hand, this certainly means we can only enter a relationship with God by the deliberate act
of trusting in his work and rejecting any trust in our own. (Rom. 4:5 –
Now to the one who does not work, but trusts God who justifies the
wicked, his faith is credited to him as righteousness.) But, on the other
hand, (as the present progressive of Gal. 2:20 indicates) we must
continually remind ourselves of our status as legally righteous, adopted
children of God. Galatians is written to Christians who are losing their
grip on the doctrine of free justification and may be 'returning to the
bondage' (Gal. 5:1) to false savior-gods (Gal. 4:8). Whenever we lose our
grip on the gospel of salvation-by-faith-not-works, and we fall back into
some form of works-righteousness, we return to fear and bondage.
Through the gospel we can say: "I am accepted through Christ, therefore
I obey." But the human heart operates on the 'religious' principle: "I
obey, therefore I am accepted". The gospel, then, differs from both
religion and irreligion. You can, of course, seek to be your own 'lord and
savior' by breaking the law of God. But you can also do so by keeping the
law to earn your salvation. Disbelief in the gospel of grace is therefore not
only the main thing that keeps the unconverted from God. It also is the main cause of spiritual deadness, fear, and pride in
Christians, because our hearts continue to act on the basis "I obey, therefore I am accepted." They look to things to 'save' us (such
as our family, our moral record, our work, and so on.) They become more central to our hope and identity than God, which returns
us to fear and bondage. So we do not 'get saved' by believing the gospel and then 'grow' by trying hard to live according to Biblical
principles.The gospel is the way not only to meet God, but to grow into him. Only by deepening and renewing our understanding
of the gospel do we overcome our character flaws. Only profound knowledge of our acceptance in Christ makes the law of God a
thing of beauty instead of a burden. Then we can use it to delight, resemble, and know the one who saved us – rather than to get
his attention or procure his favor. Then we can run the race "for the joy set before us" rather than "for the fear coming behind us".
The gospel is that you are more wicked and flawed then you ever dared believe, and more loved and accepted than you ever
dared hope at the same time. Unconditionally loved and radically humbled. Simul justus et peccator.
2. The Importance of All the Perspectives
These three perspectives are important to "keep together". There are today different 'parties' that have isolated and focused on one
aspect of the gospel – this usually leads to difficulties and imbalances. The 'classic evangelical' position is 'the gospel of Christ' –
which all by itself leads to a ministry almost strictly of apologetics, evangelism, and discipleship. The implications for worship: a
very sermon/teaching oriented service. This is the position of the evangelical world of the last 50 years. If you 'came up' in
InterVarsity or Campus Crusade, or in one of the older confessional churches or independent Bible churches – that is what you
heard.
The 'progressive evangelical' position is the 'gospel of the kingdom' – which all by itself leads to a ministry mainly of community-
building and social justice. The implications for worship: often more liturgical. This position is gaining a lot of steam, and is
uniting former liberals, who are recognizing the bankruptcy of former ways, and former classical evangelicals, who are recognizing
the individualism of their former ways. This group is strong at seeing the church as a 'counter-culture' modeling the kingdom, and
strong on calls to engage with modern culture. The problem is – they often reject the very idea of legal, forensic justification (as
too individualistic). I wonder if that might not lead to a 'communal' legalism in the end. Will calls to join the 'reign of God' lead
anyone to sing 'my chains fell off, my heart was free, I rose, went forth, and followed thee?'
The 'revivalist evangelical' position is the 'gospel of sonship'. Among charismatics and others in the revival tradition (since
Jonathan Edwards) – there is this basic idea. Most of the time, the Christian church is moribund and lacks the power of the Spirit.
In times of revival, however, the nominalism, legalism, and works-righteousness of the church falls away and there is a recapture
of the gospel of free justification and sonship. Then Christians are renewed, as they recapture their identity as children of God, and
non-Christians are attracted in. This position – all by itself, leads to a ministry emphasizing prayer, personal renewal, and lots of
personal counseling. The implications for worship: often more on the charismatic, contemporary, informal style. This view has
historically been in tension with both the classic view (which sees it as too oriented to 'feelings') and the kingdom view (which sees
it as too individualistic).
But not only should these perspectives be 'combined' – it must be seen that they interpenetrate and contain one another. Put
another way: if you push down deep enough into any of the perspectives, you find the other two! For example: if you push down
into the gospel of sonship far enough, you will discover that we need to care for the poor. My new identity in Christ, when
perfected, must remove class pride and racism. For example: if you push down into the gospel of the kingdom far enough, you will
see that the cross does not only liberate from the power of social idols, but personal idols, which are always rooted in self-
righteousness.