Veritas et Lux

Why Francis Schaeffer Matters: His Approach to Apologetics – Part 6

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Christian Apologetics: Two Purposes

Francis Schaeffer’s holds a rather basic view concerning apologetics. He explains there are two purposes of Christian apologetics. “The first is defense. The second is to communicate Christianity in a way that any given generation can understand” (The God Who Is There, 151).

Schaeffer begins his approach to apologetics by pointing out that every non-regenerate person enters the discussion with a set of presuppositions. Some have taken the time to analyze their presuppositions. Most have not. But each non-regenerate person is caught in the horns of a dilemma because it is impossible to be consistent in logic or practice. This holds true along the whole spectrum of people. Every person whether a University student, housewife, businessman or disgruntled teenager is stuck and boxed in by the logic of his or her presuppositions. Thus, Schaeffer writes, “You are facing a man in tension, and it is this tension which works on your behalf as you speak to him . . . A man may try to bury the tension and you may have to help him find it, but somewhere there is a point of inconsistency” (The God Who Is There, 133). Schaeffer adds, “To have to choose between one consistency or the other is a real damnation for man. The more logical a man who holds a non-Christian position is to his own presuppositions, the further he is from the real world; and the nearer he is to the real world, the more illogical he is to his presuppositions” (The God Who Is There, 133-134).

Therefore, the place to begin in the real world with real people is to find out where the tension exists. Once the point of tension is uncovered the apologist must push the non-regenerate man toward the logical conclusion of his presuppositions. Schaeffer warns, “Pushing him towards the logic of his presuppositions is going to cause him pain; therefore, I must not push any further than I need to” (The God Who Is There, 139).

Schaeffer calls this approach “taking the roof off” because every man has constructed a roof over his head to protect himself at the point of tension. “At the point of tension the person is not in a place of consistency in his system, and the roof is built as a protection against the blows of the real world, both internal and external” (The God Who Is There, 140).

Taking the roof off involves showing man his need. His need is addressed in the Scriptures which show his lostness and the answer found in the person of Jesus Christ. Schaeffer admits that this process is extremely unpleasant “but we must allow the person to undergo this experience so that he may realize his system has no answer to the crucial questions of life. He must come to know that his roof is a false protection from the storm of what is; and then we can talk to him about the storm of God’s judgment” (The God Who Is There, 141).

As soon as the person is ready to hear the gospel it is not necessary to push any further. Schaeffer departs from the typical evangelistic approach at this point. He writes, “We must never forget that the first part of the gospel is not ‘Accept Christ as Savior,’ but ‘God is there.’ Only then are we ready to hear God’s solution for man’s moral dilemma in the substitutionary work of Christ in history” (The God Who Is There, 144).

Christian Apologetics: Two Principles

Schaeffer believes that there are two vital principles in communicating the gospel (Escape From Reason, 269). First, there are certain unchangeable facts which are true. Here again, the idea of antithesis is prominent in Schaeffer’s thinking. If a given proposition is true, it’s opposite is false. Second, we need to know the thought patterns of the culture at large. Unless we do this, the gospel will fall on deaf ears.

Schaeffer proceeds to discuss biblical faith which begins with the fact of God’s existence. “True Christian faith rests on content . . . The true basis for faith is not the faith itself, but the work which Christ finished on the cross. My believing is not the basis for being saved – the basis is the work of Christ . . . The call to Christian believing rests on God’s propositional promises” (The God Who Is There, 146).

Schaeffer militates against easy believism and goes to great lengths to promote a biblical paradigm for faith. Here he stands in the historic tradition of the Reformers who taught that biblical faith is a combination of notitia (know the facts of the gospel), assensus (believing the facts of the gospel) and fiducia (trusting or banking one’s hope on Christ alone for salvation). Schaeffer outlines his scheme for biblical faith and is worth quoting in its entirety to get the full flavor of his thinking.

1. Do you believe that God exists and that He is a personal God, and that Jesus Christ is God – remembering that we are not talking of the word or idea god, but of the infinite-personal God who is there?

2. Do you acknowledge that you are guilty in the presence of this God – remembering that we are not talking about guilt-feelings, but true moral guilt?

3. Do you believe that Jesus Christ died in space and time, in history, on the cross, and that when He died His substitutional work of bearing God’s punishment against sin was fully accomplished and complete?

4. On the basis of God’s promises in His written communication to us, the Bible, do you (or have you) cast yourself on this Christ as your personal Savior – not trusting in anything you yourself have ever done or ever will do? (The God Who Is There, 147).

To sum up Dr. Schaeffer’s approach to apologetics one must understand that he embraces Paul’s method of preaching to man without the Bible. He suggests telling the sinner, “You’re under the wrath of God because you hold the truth in unrighteousness.” (Death In The City, 266). The reason: Sinful man needs to come to grip with the fact that he is a law-breaker and will ultimately face the white-hot wrath of God apart from Christ.

The end result of man’s fascination with breaking God’s laws is a breakdown in morality which we shall examine in our next section on the church in the twentieth century.

We Stood Upon the Stars

Roger W. Thompson, We Stood Upon Stars, Waterbrook Books, 2017, 222 pp. $10.33

Finding God in lost places is the reoccurring theme in Roger W. Thompson’s book, We Stood Upon Stars. Thompson uses his storytelling skills and love of the outdoors in this fascinating account of a real-life adventure seeker.

Thompson invites readers to join him on a journey that begins at Joshua Tree National Park and ends at Big Bend National Park and includes an assortment of tales in between.

The author has a style that engaging and solicits a wide-range of emotions, all of which prompt faith in God, the Creator. At a few points, the writing and insight offered is downright brilliant. For instance:

“We walked vineyards, where we learned the best vines grow in struggled soil. We studied the vines, scarred with age. The signs left behind by years of pruning are easily visible. We also learned that the best wine grans grow on vines with the most scars … Pruning is an act of love by the vinedresser.”

“I’m not on a career path that will lead to my head being carved in a mountain … A man needs to have carved in the mountains of his heart the great men he will look to when the chips are down.”

Thompson writes to inspire and my hope is that many will give his book a try. It will be a journey worth taking.

I received this book free from the publisher. I was not required to write a positive review.

Why Francis Schaeffer Matters: Epistemology – Part 5

Dr. Schaeffer’s epistemology is integral to his approach to apologetics and may be described simply as follows. First, one must understand that pagan thought endorses a belief in the uniformity of natural causes in a closed system. Propositional and verbal revelation is nonsense in this scheme. Christian epistemology stands in stark contrast to the non-Christian worldview. The presupposition of Christianity begins with the God who is there. God is the infinite-personal Being who has made man in His image. God made man a verbalizer in the area of propositions in his horizontal communications with other men. Thus God communicates to us on the basis of verbalizations and propositions by means of the written Word of God (He Is There And He Is Not Silent, 326-327).

Thus the Christian epistemological system brings three things together in a unified whole; the unified field of knowledge that modern man has given up on. “The infinite personal God who made the universe; and man, whom he made to live in that universe; and the Bible, which He has given us to tell us about that universe” (He Is There And He Is Not Silent, 329).

Schaeffer goes one step further by noting that the presuppositions of Christianity is in line with every man’s experience. “The fact is that if we are going to live in this world at all, we must live in it acting on a correlation of ourselves and the thing that is there, even if we have a philosophy that says there is no correlation . . . In other words, all men constantly and consistently act as though Christianity is true” (He Is There And He Is Not Silent, 330).

The reason for the shift in society leading to despair comes as a result of buying the lie of the uniformity of natural causes in a closed system. The result delivers a deathblow to any possibility of epistemology. Schaeffer adds, “Man’s attempted autonomy has robbed him of reality. He has nothing to be sure of when his imagination soars beyond the stars, if there is nothing to guarantee a distinction between reality and fantasy. But on the basis of the Christian epistemology, this confusion is ended, the alienation is healed. This is the heart of the problem of knowing, and it is not solved until our knowledge fits under the apex of the infinite-personal, Triune God who is there and who is not silent” (He Is There And He Is Not Silent, 343-344).

Therefore, there are only two alternatives in the search for the source of knowledge according to Dr. Schaeffer. Either a person attempts to find the answers to all his questions alone (autonomously) or he seeks truths from God and His revealed Word (the biblical world-view).

The former view mandates that a person begins with himself. However, as Schaeffer notes, “Starting with himself, a person cannot establish an adequate explanation for the amazing possibility that he can observe the world around him and be assured that his observations have a correspondence with reality” (Whatever Happened To The Human Race, 365). Herein lies the problem: Sinful man is forced to provide the answers to the ultimate metaphysical questions, but because they have limited experience they can know nothing with a high degree of certainty. The end result is a hellish tension which leads down the road of meaninglessness and the relativity of morals: “The truth is that everyone who rejects the biblical world-view must live in a state of tension between ideas about reality and reality itself” (Whatever Happened To The Human Race, 369).

The later view that derives truth from God’s Word is the only sure way to engage in epistemology. Dr. Schaeffer gives three testimonies found in the Scripture. First, the Bible gives us the explanation for the universe. Second, the Bible explains the mannishness of man (which is described below) and third, the Bible is open to verification by historical study. “From the Bible’s viewpoint, all truth finally rests upon the fact that the infinite-personal God exists in contrast to His not existing” (Whatever Happened To The Human Race, 393).

Why Francis Schaeffer Matters: Consequences of Pitting Rationality Against Faith – Part 4

The decisive result of falling below the line of despair is a pitting of rationality against faith. Schaeffer sees this as an enormous problem and details four consequences in his book, Escape From Reason.

Pitting Rationality Against Faith

First, when rationality contends against faith, one is not able to establish a system of morality. It is simply impossible to have an “upstairs morality” that is unrelated to matters of everyday living.

Second, when rationality and faith are dichotomized, there is no adequate basis for law. “The whole Reformation system of law was built on the fact that God had revealed something real down into the common things of life” (Escape From Reason, 261). But when rationality and faith are pitted against one another, all hope of maintaining any semblance of law is obliterated.

The third consequence is that this scheme throws away the answer to the problem of evil. Christianity’s answer rests in the historic, space-time, real and complete Fall of man who rebelled and made a choice against God. “Once the historic Christian answer is put away, all we can do is to leap upstairs and say that against all reason God is good” (Escape From Reason, 262).

Finally, when one accepts this unbiblical dichotomy he loses the opportunity to evangelize people at their real point of despair. Schaeffer makes it clear that modern man longs for answers. “He did not accept the line of despair and the dichotomy because he wanted to. He accepted it because, on the basis of the natural development of his rationalistic presuppositions, he had to. He may talk bravely at times, but in the end it is despair” (Escape From Reason, 262). It is at this point that Schaeffer believes the Christian apologist has a golden opportunity to make an impact. “Christianity has the opportunity, therefore, to say clearly that its answer has the very thing modern man has despaired of – the unity of thought. It provides a unified answer for the whole of life. True, man has to renounce his rationalism; but then, on the basis of what can be discussed, he has the possibility of recovering his rationality” (Escape From Reason, 262).

Schaeffer challenges us, “Let us Christians remember, then, that if we fall into the trap against which I have been warning, what we have done, among other things, is to put ourselves in the position where in reality we are only saying with evangelical words what the unbeliever is saying with his words. In order to confront modern man effectively, we must not have this dichotomy. You must have the Scriptures speaking truth both about God Himself and about the area where the Bible touches history and the cosmos” (Escape From Reason, 263).

The Tension of Being a Man

Before proceeding to Dr. Schaeffer’s basic approach to apologetics one must understand the concept he calls “mannishness” or the tension of being a man. The idea is essentially that no man can live at ease in the area of despair. His significance, ability to love and be loved, and his capacity for rationality distinguish him from machines and animals and give evidence to this fact: Man is made in the image of God. Modern man has been forced to accept the false dichotomy between nature and grace and consequently, takes a leap of faith to the upper story and embraces some form of mysticism, which gives an illusion of unity to the whole. But as Schaeffer points out, “The very ‘mannishness’ of man refuses to live in the logic of the position to which his humanism and rationalism have brought him. To say that I am only a machine is one thing; to live consistently as if this were true is quite another” (The God Who Is There, 68). Schaeffer continues, “Every truly modern man is forced to accept some sort of leap in theory or practice, because the pressure of his own humanity demands it. He can say what he will concerning what he himself is; but no matter what he says he is, he is still a man” (The God Who Is There, 69).

Thus, the foundation for Francis Schaeffer’s basic approach to apologetics is simply to recognize that man is an image-bearer. Man even in his sin has personality, significance, and worth. Therefore, the apologist should approach him in those terms. The apologist must not only recognize that man is made in the image of God; he must also love him in word and deed. Finally, the apologist must speak to the man as a unit; he must reach the whole man (for faith truly does involve the whole man) and refuse to buy into the popularized Platonic idea that man’s soul is more important than the body.

Why Francis Schaeffer Matters: The Line of Despair – Part 3

The Loss of Antithesis

The loss of antithesis in American culture led to what Dr. Schaeffer coined the “line of despair” or giving up all hope of achieving a rational unified answer to knowledge and life. Schaeffer outlines what he believes are the various steps below this line of despair. He begins with the German philosopher, Georg William Friedrich Hegel (1770-1831) who became the first man to open the door into the line of despair. Hegel taught what we really have is a thesis, and an opposite antithesis, with the answer of their relationship not a horizontal movement of cause and effect, but a synthesis, or dialectical thinking. In the end result, Hegel’s philosophy produced a synthesis as opposed to antithesis which could be arrived at by reason.

Schaeffer believes that while Hegel opened the door to the line of despair the Danish philosopher, Soren Kierkegaard was the first one to go below the line. Kierkegaard concluded that one could not arrive at synthesis by reason alone. Rather, one achieves everything of real importance by taking a “leap of faith.” Schaeffer, therefore, maintains that Kierkegaard’s conclusions gradually led to the absolute separation of the rational and logical from faith.

The Leap of Faith and the Line of Despair

What is this leap and what does it involve? Schaeffer teaches that Kierkegaard’s leap put away the hope of any unity. Schaeffer writes, “The leap is common to every sphere of modern man’s thought. Man is forced to the despair of such a leap because he cannot live merely as a machine . . . If below the line man is dead, above the line, after the non-rational leap, man is left without categories. There are no categories because categories are related to rationality and logic. There is therefore no truth and no nontruth in antithesis, no right or wrong – you are adrift.” (Escape From Reason, 241, 256).

Schaeffer continues to chronicle the subsequent philosophers who followed Kierkegaard’s thought including the atheistic existentialism of Karl Jaspers, Jean-Paul Sartre and Martin Heidegger. These men reasoned below the line of despair and gave up hope of a rational answer to the questions of life. The end result: they are left with only the anti-rational.

Schaeffer proceeds to explain what he considers the further steps under the line of despair. The first as noted above began with philosophy. The second step was art. The third – music. The fourth – culture and the fifth step was the new theology which was opened by Karl Barth. While most refer to this brand of theology as “liberal” or “neo-orthodox,” and rightly so, the issue at hand runs deeper than labels. Indeed, liberal theology rejects the deity of Christ, the inerrancy of Scripture and the New Testament miracles. The new theology knows nothing of man being created in the image of God. But Schaeffer adds further clarity to the issue: “All the new theology and mysticism is nothing more than a faith contrary to rationality, deprived of content and incapable of contentful communication. You can bear ‘witness’ to it, but you cannot discuss it. Rationality and faith are out of contact with each other” (The God Who Is There, 64).

Man, therefore, is left in a state of despair which “arises from the abandonment of the hope of a unified answer for knowledge and life. Modern man continues to hang on to his rationalism and his autonomous revolt even though to do so he has had to abandon any rational hope of a unified answer” (Escape From Reason, 235-236).

The Consequences of Despair

The consequences and despair of modern man can be found in three areas. Falling prey to nihilism or embracing a worldview that offers no hope.

The second is found in the fact that he accepts a false dichotomy (what Schaeffer calls an “absolute dichotomy”) between nature and grace. However, the modern scheme is presently a dichotomy between contentless faith (no rationality) and rationality (no meaning). “All the new theology and mysticism is nothing more than a faith contrary to rationality, deprived of content and incapable of contentful communication. Rationality and faith are out of contact with each other” (The God Who Is There, 64).

Third, since there is no integration point between rationality and faith man engages in acts of desperation in order to find meaning, namely, he accepts a mysticism which gives an illusion of unity to the whole. Hence we understand why the influx of eastern religion such as Hinduism, i.e. the New Age Movement has gained such a popular foothold in America today. If there is no hope of a unified field of knowledge one must cling to a mystical world-view that has no rational base but promises hope for the present and the future.

Schaeffer enhances his discussion by contrasting the Christian faith with modern man’s faith which has turned inward. In Christianity, the value of faith depends upon the object towards which the faith is directed. So it looks outward to the God who is there, and to the Christ who in history died upon the cross once for all, finished the work of atonement, and on the third day rose again in space and in time. This makes the Christian faith open to discussion and verification (The God Who Is There, 65).

Why Francis Schaeffer Matters: The Turning Point in Truth – Part 2

The Truth Crisis

Francis Schaeffer sets the tone for his apologetical procedure by explaining the crisis of truth in America: “We are fundamentally affected by a new way of looking at truth. This change in the concept of the way we come to knowledge and truth is the most crucial problem facing America today” (The God Who Is There, 6). He believes a paradigm shift occurred around 1935 when the American attitude toward truth changed. Prior to this time, American’s were devoted to thinking about presuppositions, namely, the existence of absolutes, particularly in the areas of morals (ethics) and knowledge (epistemology). But the average American took it for granted that if a certain idea was true, it’s opposite was false. In other words, “absolutes imply antithesis.” The working antithesis is that God exists objectively (in antithesis) to his not existing.

Schaeffer believes that presuppositional apologetics would have stopped the decay. Incidentally, he maintains that the use of classical apologetics was effective prior to the shift because non-Christians were functioning on the surface with the same presuppositions, even though they did not have an adequate base for them.

The Role of Thomas Aquinas

Dr. Schaeffer maintains that Aquinas opened the way for the discussion of what is usually called the “nature and grace” controversy (Escape From Reason, 209). He contends that Aquinas set up a dichotomy of grace versus nature.

Aquinas taught that the will of man was fallen, but the intellect was not. The net result, according to Schaeffer, is that man’s intellect is seen as autonomous. Schaeffer maintains that the teaching of Aquinas led to the development of the so-called Natural Theology where theology could be pursued independent of the Scriptures. The vital principle to understand according to Schaeffer is that “as nature was made autonomous, nature began to ‘eat up’ grace” (Escape From Reason, 212).

Anthropology

Schaeffer militates against this so-called “grace/nature” dichotomy and insists that Christ is equally Lord in both areas. He suggests that God made the whole man and is consequently interested in the whole man. When the historic space-time Fall took place, it affected the whole man, not merely the will as Aquinas taught. Thus, Schaeffer taught that the whole man is saved and the whole man will eventually be glorified and perfectly redeemed.

Since God made man in His own image, man is not caught in the wheels of determinism: “The Christian position is that since man is made in the image of God and even though he is a sinner, he can do those things that are tremendous – he can influence history for this life and the life to come, for himself and others” (Death In The City, 258).

Schaeffer argues that Evangelicals have such a strong tendency to combat humanism that they end up making man a “zero.” He adds, “Man is indeed lost but that does not mean he is nothing . . . From the biblical viewpoint, man is lost, but great” (Death In The City, 258-259). Therefore, Schaeffer’s anthropological position is that man is sinful, yet he is significant because he is made in the image of God. And regenerate man is, as the Reformers emphasized, simul iustus et peccator – simultaneously righteous and sinful.

Why Francis Schaeffer Matters: An Introduction – Part 1

Dr. Francis A. Schaeffer (1912-1984) may very well be one of the most important Christian thinkers of the twentieth century. Schaeffer graduated from Westminster Theological Seminary and was heavily influenced by J. Gresham Machen, Cornelius Van Til, and the Dutch theologian Abraham Kuyper.

In 1948, after a ten year pastorate in the United States, he moved his family to Switzerland to engage in missionary work. In 1955, Dr. and Mrs. Schaeffer founded L’Abri in a small mountain village in Switzerland. French for “shelter,” L’Abri became a refuge for people in need of spiritual help. The Schaeffers were especially interested in people who sought answers to basic philosophical and metaphysical problems. He writes, “To the best of my ability I gave the Bible’s answers. But all the time I tried to listen and learn the thought forms of these people. I think that my knowledge, whatever it is, is formed from two factors: 1) Forty years of hard study, and 2) Trying to listen to the twentieth-century man as he talked” (Eternity, March 1973). Schaeffer’s keen ability to listen carefully and engage the intellect of these people became a primary factor that contributed to his success.

Students came to L’Abri from varied backgrounds – philosophy, medicine, architecture, science, and theology. The Schaeffers ministered to college professors, students, pastors, engineers, and lawyers to name a few. The common thread among all L’Abri visitors was a thirst for truth. These people sought answers to the basic questions of life: Who am I? Where am I going? What is my purpose in life? How does God fit in the scheme of things?

The stated purpose of L’Abri is “to show forth by demonstration, in our life and work, the existence of God” (L’Abri, 16). L’Abri continues to operate and fulfill the vision of Francis Schaeffer even over twenty-five years after his death. The ministry of L’Abri may also be found in Holland, Australia, England, Sweden, India, South Korea and Massachusetts.

Francis Schaeffer published his first book, The God Who Is There in 1968. He subsequently wrote twenty-two books which have been translated into more than twenty-five different languages. A common unifying theme runs throughout Schaeffer’s books, namely, “the Lordship of Christ in the totality of life” (The Great Evangelical Disaster, 303).

In the days to come, my goal is to expose readers to Francis Schaeffer and pay particular attention to his views on apologetics and the nature of the church.

Veritas et Lux!

The Imperfect Disciple

disc Jared C. Wilson, The Imperfect Disciple: Grace for People Who Can’t Get Their Act Together, Grand Rapids: Baker Books, 2017, 233 pp. $13.21

I have a large section of books in my library devoted to the topic of discipleship and Christian living. I also have a much smaller section of books devoted to discipleship and Christian living – books that are actually worth reading and re-reading and focus on the life-transforming message of the gospel. These books emphasize the life, death, burial, and resurrection of Jesus. These books glory in the gospel. The books in the small section are written by men like Jonathan Edwards, John Owen, C.H. Spurgeon, John Calvin, John Piper, and — Jared C. Wilson.

The Imperfect Disciple: Grace for People Who Can’t Get Their Act Together is Jared Wilson’s latest offering and it does not disappoint. The subtitle is enough to drive away Pharisee-types and self-righteous do-gooders. The rest of us who stand among the sinful and spiritually marginalized will benefit from this outstanding book.

Wilson articulates the gospel in clear and concise terms. His explanations are not only practical; they are deeply personal. What emerges in The Imperfect Disciple is soul-food for starved Christians. The book is a gold mine for weary travelers. The author has a way of reminding readers that apart from grace they lose; apart from grace they abandon hope; apart from grace, life is only humdrum.

After speaking in plain terms about the sinfulness of sin and addressing people who struggle to get their act together, Wilson pours the grace – and he pours it liberally: “And there is the key to following Jesus not as a defeated person of confidence, of hope, of glory: you are free to own up to your true sinful self because you are set free from your true sinful self.”

For readers who are under the impression that they have their act together, I have a simple plea: Do not read this book. It will only frustrate you, anger you, and cause your self-righteousness to swell. Sinners in need of grace should drink deeply, however, from The Imperfect Disciple. They should see the glory of Christ and recognize that nothing else truly satisfies. And they should turn away from petty idols, what Lewis referred to as “mud pies.” Wilson adds, “Truly I think one reason we aren’t captivated by Christ’s glory is because we have a diminished capacity to be captivated by anything big. We are preoccupied with small things.”

The Imperfect Disciple is one of those landmark books that makes a gigantic splash in the publishing world by challenging minds and transforming hearts. My prayer is that many will dive into this wonderful book and be changed for the better as they become reacquainted with the Savior and taste of his matchless grace.

I received this book free from the publisher. I was not required to write a positive review.

Simple Church (2006)

It’s been several years since I first read Simple Church by Thom Rainer and Eric
Geiger. The second time through was a good refresher as the authors remind readers about the importance of returning to “God’s process for making disciples.”

Simple Church argues that healthy churches have a simple plan for making disciples. Four key words describe the process that is presented in the book:

Clarity
Movement
Alignment
Focus

Clarity sets forth the ministry blueprint. Clarity is “the ability of the process communicated and understood by the people. Without understanding, commitment wanes. Understanding precedes commitment.”

Movement is the “sequential steps in the process that cause people to move to greater areas of commitment. Movement is about flow. It is about assimilation. Movement is what causes a person to go to the next step.”

Alignment is “the arrangement of all ministries and staff around the same simple process. Alignment to the process means that all ministry departments submit and attach themselves to the same overarching process.”

Focus is “the commitment to abandon everything that falls outside of the simple ministry process. Focus requires saying “yes” to the best and “no” to everything else.”

Each of the above steps gives church leaders the necessary framework to begin with a simple plan for making disciples. This model will require a radical paradigm shift in most churches. Some sacred cows will die. But more disciples will be nurtured in the long run. Simple Church is an important contribution and contains some critical components that lead to the establishment of a healthy church.

Gospel-Centered Teaching

Gospel-Centered Teaching by Trevin Wax is a practical book that admonishes readers to put Jesus at the center of every lesson and sermon. Indeed, Spurgeon’s plea in the 19th century to preach the text and then “make a bee-line to the cross” is at the core of this work. The author adds, “Unless you understand the power of life transformation is in the gospel, you’ll run after anything and everything else trying to manufacture life change.” So we make it our aim to return again and again to Jesus and his gospel.

Gospel-Centered Teaching is a powerful book that reminds readers that the gospel is not merely for the unconverted. Indeed, it not only saves us; it also sustains us in the Christian life. I am reminded of the gentlemen who left a church I served in. The accusation went something like this: “I left the xyz church because all I ever heard from the pulpit was the gospel.” This person failed to see that the gospel is not only for salvation; it is life itself and propels Christ-followers into the future by his grace and for his glory.

Wax further elaborates another reason why we must place the gospel at the centered of every lesson and sermon:

“We progress in holiness the more we immerse ourselves in the truth that Jesus Christ bled and died to save helpless sinners like you and me. The more we see the depth of our sin, the more we understand the depth of God’s grace. Going deep means we must remember there is nothing we can do to make ourselves more acceptable to God … The gospel-centered teacher understands that the unsaved need the gospel in order to come to know Christ, while the saved need the gospel in order to become more like Christ.”

Gospel-Centered Teaching is a necessary antidote in a culture awash in moralism. This little book is sure to encourage pastors and teachers to not only maintain fidelity to the gospel; but to keep it at the center of all ministry.

4.5 stars