Category Archives: Pastoral Failure
“We are frequently told, indeed, that the great danger of the theological student lies precisely in his constant contact with divine things. They may come to seem common to him, because they are customary. As the average man breathes the air and basks in the sunshine without ever a thought that it is God in his goodness who makes his sun to rise on him, though he is evil, and sends rain to him, though he is unjust; so you may come to handle even the furniture of the sanctuary with never a thought above the gross early materials of which it is made.
The words which tell you of God’s terrible majesty or of his glorious goodness may come to be mere words to you – Hebrew and Greek words, with etymologies, and inflections, and connections in sentences. The reasonings which establish to you the mysteries of his saving activities may come to be to you mere logical paradigms, with premises and conclusions, fitly framed, no doubt, and triumphantly cogent, but with no further significance to you than their formal logical conclusiveness.
God’s stately stepping in his redemptive processes may become to you a mere series of facts of history, curiously interplaying to the production of social and religious conditions, and pointing mayhap to an issue which we may shrewdly conjecture: but much like other facts occurring in time and space, which may come to your notice. It is your great danger.
But it is your great danger, only because it is your great privilege. Think of what your privilege is when your greatest danger is that the great things of religion may become common to you!
Other men, oppressed by the hard conditions of life, sunk in the daily struggle for bread perhaps, distracted at any rate by the dreadful drag of the world upon them and the awful rush of the world’s work, find it hard to get time and opportunity so much as to pause and consider whether there be such things as God, and religion, and salvation from the sin that compasses them about and holds them captive. The very atmosphere of your life is these things; you breathe them in at every pore; they surround you, encompass you, press in upon you from every side. It is all in danger of becoming common to you! God forgive you, you are in danger of becoming weary of God! … Are you, by this constant contact with divine things, growing in holiness, becoming every day more and more men of God? If not, you are hardening!”
- B.B. Warfield, The Religious Life of Theological Students (P&R). Address delivered at Princeton Theological Seminary on Oct. 4, 1911.
Last night 60 Minutes aired a segment on popular pastor and author Joel Osteen. Michael Horton, Professor of Theology and Apologetics at Westminster Seminary California, appeared briefly. Horton has spoken out with concern over Osteen’s message. Here’s one concern that strikes me:
“There is no condemnation in Osteen’s message for failing to fulfill God’s righteous law. On the other hand, there is no justification. Instead of either message, there is an upbeat moralism that is somewhere in the middle: ‘Do your best, follow the instructions I give you, and God will make your life successful.’ …
Instead of accepting God’s just verdict on our own righteousness and fleeing to Christ for justification, Osteen counsels readers simply to reject guilt and condemnation. Yet it is hard to do that successfully when God’s favor and blessing on my life depend entirely on how well I can put his commands to work. ‘If you will simply obey his commands, He will change things in your favor.’ That’s all: ‘…simply obey his commands.’
Everything depends on us, but it’s easy. … Osteen seems to think that we are basically good people and God has a very easy way for us to save ourselves — not from his judgment, but from our lack of success in life — with his help. ‘God is keeping a record of every good deed you’ve ever done,’ he says — as if this is good news. ‘In your time of need, because of your generosity, God will move heaven and earth to make sure you are taken care of.’
It may be ‘Law Lite,’ but make no mistake about it: behind a smiling Boomer Evangelicalism that eschews any talk of God’s wrath, there is a determination to assimilate the gospel to law, an announcement of victory to a call to be victorious, indicatives to imperatives, good news to good advice. The bad news may not be as bad as it used to be, but the good news is just a softer version of the bad news: Do more. But this time, it’s easy! And if you fail, don’t worry. God just wants you to do your best. He’ll take care of the rest.
So who needs Christ? At least, who needs Christ as ‘the Lamb of God who takes away the sin of the world’ (Jn 1:29)? The sting of the law may be taken out of the message, but that only means that the gospel has become a less demanding, more encouraging law whose exhortations are only meant to make us happy, not to measure us against God’s holiness.
So while many supporters offer testimonials to his kinder, gentler version of Christianity than the legalistic scolding of their youth, the only real difference is that God’s rules or principles are easier and it’s all about happiness here and now, not being reconciled to a holy God who saves us from ourselves. In its therapeutic milieu, sin is failing to live up to our potential, not falling short of God’s glory. We need to believe in ourselves and the wages of such ‘sins’ is missing out on our best life now. But it’s still a constant stream of exhortation, demands, and burdens: follow my steps and I guarantee your life will be blessed.”
- Michael S. Horton article, Joel Osteen and the Glory Story: A Case Study
Horton’s comments are reminiscent of J. Gresham Machen’s view that the theological liberalism of his own day was not a new path of freedom but a “sublimated form of legalism” [see Christianity and Liberalism (Eerdmans: 1923) pp. 143-156].
Instead of preaching that God “has blessed us in Christ with every spiritual blessing in the heavenly places,” the popular trend says, “God blesses you with all physical blessing because you have asked enough and obeyed a certain way to unleash the blessing.”
Horton and Machen both recognize that while contemporary shifts in preaching may seem to liberate the believer, the opposite happens — God’s promised blessing becomes contingent on personal obedience. This is the very bondage to the Law Christ frees us from!
So why has God blessed your life? Why do you have life? A job? Money? Food? Clothes? Are your successes expected because God likes you more than others? Are you blessed because your obedience is superior? The proper answer is that all of God’s blessing comes to us in Christ. We don’t get what we deserve (His wrath), we get what we don’t deserve (grace, forgiveness and blessing from God through the death of Christ).
At the end of the day the prosperity gospel is a radical break from Scripture that tells us we have already received everything necessary from God in Christ.
The Gospel – the message that sinners are justified by faith alone in the perfect life and work of Christ alone – is the true path to eternal blessing and freedom. When this Gospel is clouded (or even forgotten), we no longer get a clear view of God or eternal reality by which we interpret our world, our job, our pain, our successfulness.
In the end, to presume God’s blessing is an award for obedience is bondage to age-old legalism, albeit with a kinder and gentler face.
RELATED POST: A short essay answering the question, What is legalism? (5/22/07)
RELATED POST: “Like pangs of death”: Letting go of legalism (3/19/07)
RELATED POST: Cross-centered obedience (08/16/07)
RELATED POST: Deeper into the Glories of Calvary (09/03/07)
RELATED POST: Sinclair Ferguson on supporting the imperatives to holiness (07/23/07)
RELATED: What constitutes ‘relevant preaching’? … “The Christian is in the midst of a sore battle. And as for the condition of the world at large — nothing but the coldest heartlessness could be satisfied with that. It is certainly true that the whole creation groaneth and travaileth in pain together until now. Even in the Christian life there are things that we should like to see removed; there are fears within as well as fightings without; even within the Christian life there are sad evidences of sin. But according to the hope which Christ has given us, there will be final victory, and the struggle of this world will be followed by the glories of heaven. That hope runs all through the Christian life; Christianity is not engrossed by this transitory world, but measures all things by the thought of eternity.” Machen in Christianity and Liberalism (Eerdmans: 1923) pp. 147, 149.
Lessons from the life of John Chrysostom
John Chrysostom was nicknamed “Golden Mouth” and stands as one of the most famous Greek preachers in church history. I return to his life frequently to be reminded of some golden lessons.
1. Earnest education in the grammatical-historical interpretation of Scripture. Plaguing the exegesis of the early church preachers (the Patristics) is an allegorical interpretation of Scripture. The move away from allegorical to the grammatical-historical was attempted by several but matured primarily under the scholarship of Diodore of Tarsus and it was this man who passed this method of interpretation to Chrysostom in Antioch. Contrary to most schools, the Atiochene school was “built on a method of interpretation rather than a theological tendency” (Old, Reading and Preaching of the Scriptures, 2:169).
Training in the grammatical-historical method shows itself clearly in the fruits of Chrysostom’s preaching, reflecting a high view of the authority of Scripture. “The preaching of the Word of God is authoritative and efficacious because it is God’s Word, not the preacher’s. Here is the foundation of the passion and the power of great preaching. It is for this reason that the great preachers have preached and their congregations have heard them” (Old, 2:185). Only a conviction of Scripture’s authority forces the preacher to interpret carefully. Chrysostom held a high view of Scripture.
2. Secular liberal arts education. Amazingly, Chrysostom was both educated by one of the great Christian exegetes of his era and one of the great secular orators. His widowed (but wealthy) mother sent John to study under Libanius, a pagan professor famed for his rhetorician in Constantinople and Nicomedia. It seems to be an odd decision for a Christian mother but the fruit of this secular learning – a strong imagination, skills in clear communication and a powerful literary talent – are all evident throughout John’s later work (see our excerpt on spiritual warfare from last week). Hughes Oliphant Old writes, “Metaphors and similes seem to come to this preacher all quite naturally and without the least sort of effort” (Old, 2:193).
This blending of the secular/pagan and Christian educations was beneficial. Getting good exegetical and theological training is obvious. But those seeking to preach are encouraged to also seek a secular degree in liberal arts, too. “One of the reasons John Chrysostom achieve such distinction as a preacher was because he mastered both classical oratory as it was so brilliantly taught by Libanius and the principles of biblical interpretation as taught with no less luster by Diodore” (Old, 2:172). The diversity of training provides the preacher excellent skills in critical thinking, communicating in general and specifically in speaking the Gospel to fellow classmates who represent the diverse colors of culture (homosexual worldview, humanism, naturalism, atheism, agnosticism, theological liberalism, feminism, etc.).
3. Preaching against the sins of culture. In our day, when church-going Christians are in the minority, we are told the church should resemble the world in order to get non-Christians in the door. Chrysostom knew better. Christianity in his time was also the minority, lived among a majority of pagans in Antioch. Crowds of pagans would gather to hear good oratory and so Chrysostom’s sermons were well-attended by non-Christians. This did not stop him from taking the cultural sins and idols head-on. And he encouraged his people to live differently than the culture around them, to evangelize their neighbors by their actions before evangelizing with words. Chrysostom encourages us to evangelize our culture by being radically different.
4. Fighting worldliness. Chrysostom wrote on the topic of fasting: “Fasting is, as much as lies in us, an imitation of the angles, a contemning of things present, a school of prayer, a nourishment of the soul, a bridle of the mouth, an abatement of concupiscence: it mollifies rage, it appeases anger, it calms the tempests of nature, it excites reason, it clears the mind, it disburthens the flesh, it chases away night-pollutions, it frees from head-ache. By fasting, a man gets composed behaviour, free utterance of his tongue, right apprehensions of his mind.” Chrysostom understood the benefits of fasting and taught his people to prefer godly sorrow over worldly joy. John challenged his congregation to fast as an offensive against the idol-saturated Antioch. His asceticism and preaching against extravagance infuriated emperor Arcadius and his wife Eudoxia. Despite the mocking of the day, great and earnest preachers perceive the sinfulness of worldliness and warn souls.
5. Preaching plainly. I don’t suggest that John was a plain preacher. He was trained under one of the greatest Pagan orators in Libanius and his sermons bear the watermark of oratorical greatness. Whether a true offer or not, it is said Libanius eyed his prized student Chrysostom as his replacement. Obviously, Chrysostom could have preached with the greatest eloquence of his age. However, he chose rather to open Scripture in a simple manner, accessible to all of his hearers. “His plainness of speech gave great offense to the beautiful and imperious Eudoxia, the worldly consort of Arcadius. This hatred of the empress and the envy and anger of many of the clergy were the causes of Chrysostom’s deposition and banishment” (Dargan, A History of Preaching, 1:90).
Chrysostom preached to sinners in the “real world.” He touched understood the lives of his hearers, he was experientially sensitive and these qualities made a great impact. “The Shakespeare of preachers has not appeared,” John Broadus wrote in 1907. “But why should he not some day appear? One who can touch every chord of human feeling, treat every interest of human life, draw illustration from every object and relation of the known universe, and use all to gain acceptance and obedience for the gospel of salvation. No preacher has ever come nearer this than Chrysostom, perhaps none, on the whole, so near” (Broadus, Lectures on the History of Preaching, p. 78).
6. Late start. Chrysostom, who died at 60, took to the pulpit in Antioch at the age of 39. He had been educated in the Liberal Arts, worked in law and served as a deacon for several years. He had many years of Christian service behind him and a great knowledge of the world when he rose to the primary preacher in Antioch. But he was also a considerably old man when he got his start. This teaches preachers a bit about patience. You may know God has called you to preach His Word but now you are in school or working a secular job or otherwise wondering what God has in store. Chrysostom reminds us that God’s timing may come later than we want but He is sovereignly preparing us for ministry no matter where we are. We are called to commune with God and experience life in the “real world” in preparation for our future tasks. John Broadus writes, “In our impatient age and country, when so many think time spent in preparation is time lost, it is well to remember that the two most celebrated preachers of the early Christian centuries began to preach, Chrysostrom at thirty-nine, and Augustine at thirty-six” (Broadus, p. 76). Nearly 40 years of preparation for 18 years of fruitful ministry (12 years in Antioch and 6 in Constantinople). However in these 18 years, Chrysostom preached daily and only Spurgeon has left more sermons in print. Be patient in the preparation.
7. Sensitive to the cultural events. One of the most powerful experiences of Chrysostom’s ministry in Antioch occurred in 386. The people believing emperor Theodosius was overtaxing them rioted and destroyed imperial statues in the Antioch. Such an act brought swift and harsh response from the emperor including many arrests and killings. Even before the reprisal took place, the people knew they had sinned and were in deep trouble.
Amidst the upheaval in Antioch as the city awaited certain reprisal from the emperor, Chrysostom asked his city who they feared more. Do they fear the wrath of the emperor more than the wrath of God?
Chrysostom immediately began preaching sermons we now know as the “Sermons on the Statues” and initiated a 40 day fast for the city. Of his sermon content we are told, “At one time his object here is to console a people struggling with present distress; at another, to strengthen minds that were sinking under the extremity of danger; and above all, by repeated admonition, to persuade the people of Antioch, on occasion of the threatened calamities, to correct the vices and to wipe away the crimes that had thus provoked God’s wrath; which endeavor on the part of Chrysostom certainly ended in results agreeable to his desire, as he sometimes acknowledges” (Preface to the Benedictine edition).
In one sermon Chrysostom said,
“How then is it any thing but absurd, to submit to the greatest hardships, when an Emperor enjoins it; but when God commands nothing grievous nor difficult, but what is very tolerable and easy, to despise or to deride it, and to advance custom as an excuse? Let us not, I entreat, so far despise our own safety, but let us fear God as we fear man. I know that ye shudder at hearing this, but what deserves to be shuddered at is that ye do not pay even so much respect to God; and that whilst ye diligently observe the Emperor’s decrees, ye trample under foot those which are divine, and which have come down from heaven; and consider diligence concerning these a secondary object. For what apology will there be left for us, and what pardon, if after so much admonition we persist in the same practices.”
Chrysostom, like Jesus, used the climate of the day to point souls towards the holiness and wrath of God and to encourage repentance (Luke 13:1-5)? When preachers today use 9/11, tsunamis and hurricanes to point souls towards God they walk in the pattern set by Christ and followed by Chrysostom. So preachers, take advantage of the times. Be acquainted with the conditions of your culture and put them to use spiritually in calling sinners to repentance.
8. Preaching as a prophet calling God’s people to repentance. Chrysostom did not hesitate to call professing Christians to repentance. In this sense he was prophetic. “One can hardly avoid the observation that if he was everything a Greek orator was supposed to be, he was also everything a Hebrew prophet was supposed to be. With all the passion of Elijah he confronted God’s people with their sins; with all the eloquence of Isaiah he called his congregation to repentance” (Old, 2:195). This certainly flows from an understanding of the age he preached and the specific temptations of his people. The great preachers seek to pull their congregation out of their sins to humble them and lead them to the Cross. A failure to lead a church out of a particular sin leads to serious corporate troubles (see Rev. 2:1-3:22).
9. Errors. Chrysostom leaves a great legacy to follow but not without errors. While watching the busy city of Antioch, John “sharpened that penetrating knowledge of human nature,” but would later move to a monastery, a decision that would certainly hamper his (and his followers) sensitivity to the surrounding culture (Broadus, p. 73). While not allegorizing, he is known for twisting passages to suit his own needs. His emphasis on celibacy, transubstantiation, monasticism are all quite unfortunate though compared to his contemporaries Chrysostom held a cautious and discerning Mariology.
But most unfortunate, Chrysostom said far more about ethics and works than about Christ and redemption in the Cross. Too frequently readers of his sermons will find only momentary glimpses of the Cross. Were it not for his concluding benediction, Jesus Christ would be altogether absent from many of his sermons.
It does no good making a list of errors if we don’t humbly recognize we have our own. Church history repeats one general theme: Even the greatest preacher will not escape the errors of his day. We take lessons from Chrysostom’s life tempered with the sober reality that the Patristic era of church history contains many grievous errors. It will prove beneficial to pray and ask God this question: What errors of my age – those errors commonly held by my friends and associates – what of these errors have I unknowingly fallen? The errors which seem so obvious centuries later go unseen at the time.
The beauty of history is that we take the good and leave the bad. From the fruit of Chrysostom’s life we can return to our ministries with a basket filled with rich lessons.
[For more information on the preaching of John Chrysostom see Hughes Oliphant Old, The Reading and Preaching of the Scriptures in the Worship of the Christian Church, vol. 2, The Patristic Age (Eerdmans: 1998) pp. 167-222.]
By John Brown of Haddington (1722-1787)
I’ve been working on a review of The Systematic Theology of John Brown of Haddington (more commonly known as A Compendious View of Natural and Revealed Religion, published in 1782 and reprinted by Christian Focus in 2002). Taking the past month to become acquainted with this remarkable man has been a great blessing to my own soul. Brown was the son of a basket weaver, whose poor Christian parents were both dead by the time he was 11-years old. He became an orphan shepherd. Although every circumstance in Brown’s life pointed towards a rough future of poverty and ignorance, he would teach himself NT Greek! Under the sovereign direction of God, being self-taught from the well of Scripture, this man would become one of the most prominent theological professors, writers, preachers and theologians in Scottish history, producing a long-revered Bible dictionary and a massive study Bible (The Self-Interpreter’s Bible). Most striking in his life, letters and books is Brown’s vast and encyclopedic knowledge of Scripture. The following is an excerpt from an address given to students of theology published in the preface of his systematic theology. I would encourage pastors to print this out and return to it frequently. Blessings! Tony
“See that your minds be deeply impressed with the nature, extent, and importance of your ministerial work, — that therein it is required of you, as ambassadors for Christ, as stewards of the mysteries and manifold grace of God, — to be faithful; — to serve the Lord with your spirit, and with much humility in the gospel of his Son: — to testify repentance towards God, and faith towards our Lord Jesus Christ, not keeping back or shunning to declare every part of the counsel of God, or any profitable instruction, reproof, or encouragement; and not moved with any reproach, persecution, hunger, or nakedness, — to be ready not only to be bound, but to die for the name of the Lord Jesus, in order to finish your course with joy. Bearing with the infirmities of the weak, and striving together in prayer, that the word of the Lord may have free course, and be glorified, and your message provided by God, and made acceptable to your hearers, you must labor with much fear and trembling, determined to know, to glory in, and to make known, nothing but Jesus Christ, and him crucified, — preaching the gospel, not with enticing words of man’s wisdom, as men-pleasers, but with great plainness of speech, in demonstration of the Spirit and with power, – speaking the things which are freely given you by God, not in the words which man’s wisdom teaches, but in words which the Holy Ghost teaches, comparing spiritual things with spiritual, — as having the mind of Christ, always triumphing in Him, — and making manifest the savor of the knowledge of him in every place, that you may be a sweet savor of Christ in them who are saved, and in them who perish; — as of sincerity, as of God, in the sight of God, speaking in Christ, and through the mercy of God, not fainting, but renouncing the hidden things of dishonesty; — not walking in craftiness, nor handling the word of God deceitfully, or corrupting the truth, but manifesting the truth to every man’s conscience, as in the sight of God; — not preaching yourselves, but Christ Jesus the Lord, and yourselves servants to the church for his sake, always bearing about his dying, that his life may be manifested in you; — and knowing the terror of the Lord, and deeply impressed with the account which you and your hearers must give to him of your whole conduct in the day of judgment, — awed by his infinite authority, constrained and inflamed by his love, you must persuade men, beseeching them to be reconciled unto God, and making yourselves manifest to God and to their conscience, — and, as their edification requires, changing your voice, and turning yourselves every way, and becoming all things to all men, in order to gain them to Christ, — jealous over them with a godly jealousy, in order to espouse them to him as chaste virgins, — travailing in birth, till he be formed in their hearts. You must take heed to your ministry which you have received in the Lord, what you may fulfill it; — stir up the gifts which were given you, — give yourselves wholly to reading, exhortation, and doctrine; — and perseveringly take heed to yourselves and to the doctrine which you preach, that you may save yourselves and them that hear you; — watching for their souls, as they who do, and must give an account for them to God, — rightly dividing the word of truth, and giving every man his portion in due season, faithfully warning every man with tears night and day, teaching every man, particularly young ones, and laboring to present every man perfect in Christ Jesus, — and warring, not after the flesh, nor with carnal weapons, but with such as are mighty through God to the pulling down of strongholds and casting down imaginations, and subduing every thought and affection to the obedience of Christ. Having him for the end of your conversation, and holding fast the form of sound words in faith in, and love to him, — not entangling yourselves with the affairs of this life, nor ashamed of the Lord, or of his cause or prisoners, but ready to endure hardships as good soldiers of Jesus Christ, and to endure all things for the elect’s sake, that they may obtain salvation with eternal glory; — ye must go forth without the camp, bearing his reproach, and, exposed as spectacles of suffering to angels and men, must not faint under your tribulations, but feed the flock of God which he has purchased with his own blood, and over which the Holy Ghost has made you overseers, — preaching the word in season and out of season, reproving, rebuking, and exhorting with all long-suffering and doctrine, — taking the oversight of your people, not by restraint, but willingly, not for filthy lucre of worldly gain, or larger stipends, but of a ready mind, — neither as being lords over God’s heritage, but as examples to the flock, — exercising yourselves to have a conscience void of offense towards God and towards man, — having a good conscience, willing in all things to live honestly, — exercised to godliness, — kindly affectioned, disinterested, holy, just, and unblamable, — prudent examples of the believers in conversations [daily life], in charity, in faith and purity, — fleeing youthful lusts, and following after righteousness, peace, faith, charity, — not striving, but being gentle to all men, — in meekness, instructing them who oppose themselves, avoiding foolish and unlearned questions, and old wives’ fables, — fleeing from perverse disputings and worldly mindedness, as most dangerous snares; and following after righteousness, godliness, faith, love, patience, meekness; — fighting the good fight of faith, and laying hold on eternal life, — keeping your trust of gospel truth and ministerial office, and, without partiality or precipitancy, committing the same to faithful men, who may be able to teach others; — and, in fine, faithfully laboring, in the Lord, to try, and confute, and censure false teachers, restore such as have been overtaken in a fault in the spirit of meekness, — and having compassion on them, to pull them out of the fire, hating even the garment spotted by the flesh, and never conniving at, or partaking with an in their sins. Who is sufficient for these things? May your sufficiency be of God; and as your days are, so may your strength be. (Ezek. 2:7, 3:9, 17-21, 33:7-9; Isa. 58:1; Jer. 1:17-18, 15:19-20; Mic. 3:8; Mal. 2:6-7; Matt. 10:16-39, 19:28-29, 20:25-28, 23:3-12, 24:42-51, 28:18-20; Acts 18:24-28, 20:18-35, 24:16, 26:16-23; 1 Cor. 2:1-5,9,12-13, ch. 1-5, 9, 12-14; 2 Cor. ch. 2-6, 10-13; Rom. 1:9,16, 9:1-2, 10:1, ch. 12 and 15; Gal. 1:8-16, 4:19; Eph. 3:7-9, 4:11-15, 6:19-20; Col. 4:7,17, 1:23-29, 2:1-2; 1 Thes. ch. 2, 3, 5:12; 1 Tim. ch. 3-4; 2 Tim. ch. 1-3; Heb. 13:7,17-18; 1 Pet. 4:10-11, 5:1-4; Jude 22, 23; Rev. ch. 2, 3, 11:3-7, 14:6-11).”
- John Brown of Haddington, “Address to Students of Divinity,” in The Systematic Theology of John Brown of Haddington (Christian Focus: 1782/2002), pp. viii-xi.
Thank you Mark Alderton (Sovereign Grace Fellowship, Minneapolis) for the following quote!
Pseudo faith always arranges a way out to serve in case God fails. Real faith knows only one way and gladly allows itself to be stripped of any second way or makeshift substitutes. For true faith, it is either God or total collapse. And not since Adam first stood up on earth has God failed a single man or woman who trusted Him.
The man of pseudo faith will fight for his verbal creed but refuse flatly to allow himself to get into a predicament where his future must depend upon that creed being true. He always provides himself with secondary ways of escape so he will have a way out if the roof caves in.
The faith of Paul or Luther was a revolutionizing thing. It upset the whole life of the individual and made him into another person altogether. It laid hold on the life and brought it under obedience to Christ. It took up its cross and followed along after Jesus with no intention of going back. It said goodbye to its old friends as certainly as Elijah when he stepped into the fiery chariot and went away in the whirlwind. It had a finality about it … It realigned all life’s actions and brought them into accord with the will of God.
What we need very badly these days is a company of Christians who are prepared to trust God as completely now, as they must do at the last day. For each of us the time is surely coming when we shall have nothing but God! Health and wealth and friends and hiding places will all be swept away and we shall have only God. To the man of pseudo faith that is a terrifying thought, but to real faith it is one of the most comforting thoughts the heart can entertain.
It would be a tragedy indeed to come to the place where we have no other but God and find that we had not really been trusting God during the days or our earthly sojourn. It would be better to invite God now to remove every false trust, to disengage our hearts from all secret hiding places and to bring us out into the open where we can discover for ourselves whether we actually trust Him. This is a harsh cure for our troubles, it is a sure one! Gentler cures may be too weak to do the work. And time is running out on us.
- A.W. Tozer (source unknown)
“My soul – never be satisfied within a shadowy Christ. … I cannot know Christ through another person’s brains. I cannot love him with another man’s heart, and I cannot see him with another man’s eyes. … I am so afraid of living in a second-hand religion. God forbid that I should get a biographical experience. Lord save us from having borrowed communion. No, I must know him myself. O God, let me not be deceived in this. I must know him without fancy or proxy; I must know him on my own account.”
This quote from Charles Spurgeon is a reminder that we must know and press close to Christ ourselves. Some of the darkest periods of church history, where the shroud of monotony covered the pulpit came at a time when preachers lived off a second-hand, borrowed communion.
Anyways, during the Middle Ages, the deadness of the churches can certainly be tied to a failed pulpit. Most noticeable was a failure of preachers to stand for God’s Word with conviction and freshness enforced with genuine godliness of character. We are reminded of the impotence of the church when God’s preachers do not preach from the freshness of personal communion with Himself but rather simply copy and regurgitate what was given by others. The result is borrowed communion and dead preaching:
“We have already had occasion to speak of the low character of the clergy during this epoch [the medieval period leading up to the Reformation]. Much ignorance, immorality, luxury and ambition [or a desire for rank], laziness, avarice, and other evil things have to be charged to their account. And this of course was at once both the cause and evidence of decay in the pulpit. For in all times the character of the preacher either enforces or enfeebles his preaching. And where the average of character is bad, no matter how noble the exceptions may be, the average of preaching will necessarily be low. Where there is a lack of true piety and conviction in the preacher the pulpit work tends to become empty, formal, frigid and without moving effect. And this is the character of much of the preaching of that age.”
“Always one of the signs of degenerate preaching – as of any literary production – is a slavish dependence upon others, past or present, a want of independence, originality, freshness. Copyists and imitators are found in every age, it is true, but when the masters belong chiefly to a former generation and the small followers mostly abound, the fall is great.”
- Edwin Charles Dargan, A History of Preaching (Solid Ground: 1905/2003), 1:308.