“In Some Personal News…”: Heading to California for a Job

The story of the Bible is one of sojourns, exiles, homecomings. Adam and Eve leave the Garden. Abraham is called out of Ur. Moses leaves Egypt, returns, and leads his people back out again in a might Exodus that culminates in the Israelites arrival in the Promised Land, many years later.

McKenna and I have been on something of a sojourn ourselves for the last few years, in the land of Illinois for my graduate studies. Thankfully, though the weather has been a trial, it has not been an exile. We missed home dearly, but the Lord has blessed us richly out here. He has blessed our marriage, our friendships, and our faith as we have seen him be faithful provide for us in so many ways, not least of which was giving us the wonderful church community at Grace Presbyterian.

It appears, though, that the time of our sojourn in Chicagoland is coming to an end. And while we will be sad to leave, it’s for a very good reason.

I am pleased to share with you that I have been offered and taken a job with Reformed University fellowship (RUF) to be the new campus minister at the University of California, Irvine. I start this summer and my first quarter with the students will be this Fall 2019. My full-time to job will be to share the gospel with, disciple, and pastor students at my alma mater, UCI (go Anteaters!). And we’re both very excited about this opportunity.

RUFRUF and UCI

For those of you who don’t know what RUF is, it’s the college campus ministry of the Presbyterian Church in America (sort of like Intervarsity or Cru). Some of what distinguishes it as a campus ministry is its commitment to partnering closely with the local church as it ministers the gospel to college kids directly on campuses. It’s also warmly Christ-centered and distinctly Reformed. Beyond that, every campus ministry is led by a seminary-trained, ordained pastor, who is a member of the local presbytery. It’s really an amazing organization and family that we’re very happy to be partnering with.

Now, the specific ministry at UCI is only a few years old (Chad Brewer, the current campus minister started it in 2015), but it’s already a lively one. They have several Bible studies going (5 or 6), a large group meeting, a student leadership team in development, they’ve gone on their first mission trip, and even started a unique gospel outreach ministry to the previously under-served Greek community. Things are popping. RUF has also managed to become a pretty diverse cross-section of folks on campus with a good mix of students who live on campus and commuters, different economic groups, races, backgrounds (churched and otherwise), gathering together to learn about Jesus. It’s going to be an immense privilege to join in and be a part of what God has already been doing on campus at UCI.

UsSome Prayer Requests

With all this said, we’re going to need prayer, as there are a number of steps we have to take before we get there. I’ll just go ahead a list a few things for which we need that support. (Actually, if you’re interested in being a prayer supporter of our ministry in the future, I’ll share how to receive a regular newsletter with updates and prayer requests in a later post.)

The Ministry. As I’ve already mentioned, the ministry is growing and thriving. Pray that God would be preparing us even now so that we can just jump in on the work. Pray that we get to know our students and build relationships quickly. We are already praying for them and have begun to develop a love in our hearts for them. But pray that God would increase that love, as well as give us particular wisdom about how to serve these students well. Also, pray that they would come to know and love us too. Pray that God would just continue to bless and grow the ministry in depth, maturity, and love for Christ.

As I said, the ministry is already doing well. But UCI has something like 30,000 students and is one of the largest research universities in the state (if not the country). There are students from every nation and walk of life there. The field is wide and ripe with harvest. But we need divine help if we’re going to be of any use in it. Pray that God would give us grace, wisdom, and boldness in the gospel so that more people would come to hear and love his name.

The Move. We actually move back to California in mid-July. There’s a lot involved with that, just in terms of preparation, transitions, leases, logistics, etc. We have moved across country once before and so we know what that looks like, so that’s good. But also, we know that it is very tiring and a bit overwhelming. Also, we’d love to find a good, affordable spot near UCI’s campus so we can be available for ministry and open our home to hospitality. Please pray for us on this matter.

The Dissertation. I’m not done with it, which is pretty typical at this stage in my program. Still, it means that I need to be hard at work on the dissertation even as we prepare to move and get ready to enter into a new ministry. I’ll realistically be working on the dissertation part time for the first year of my time at UCI on top of my full time ministry. Pray that God gives me focus, clarity, and speed as I think and write about his holiness.

Ordination. As I mentioned, one of the great things about RUF is that campus ministers are ordained pastors. This is important for so many reasons and I’m deeply grateful for the honor of getting to be a part of this company of ministers. That said, it also means I have to get ordained, which is not simple or light thing. Besides the move, the dissertation, and so forth, I also have been and will continue to be preparing for my ordination exams. Please pray that the Spirit gives me energy to give this weighty process the diligence and care that it deserves. Also, that God gives me grace in the eyes of the local Presbytery, and that I be able to enter, learn from, and form good relationships with my future brothers in the pastorate.

A Job. While I have a job lined up, McKenna will be looking for employment as we head back home. God came through in a huge way here in Illinois by providing a spot at Grace Pres. It’s been a wonderful environment for her and us both. We would love it if you would pray that God provide another good job where McKenna can serve and use her many gifts in a way that is meaningful to her and a blessing for others.

Church Transitions. We are leaving an awesome church that we love to death. We want to do that well, saying bye to folks properly, handing off ministries we have been a part of, etc. We also want to be able to transition into our next church well. We already know it’s a good church; a solid community with a healthy set of elders and pastor. But it’s a still a new church to us. Please pray that we’re able to plug in well.

Fundraising. RUF is essentially a mission organization. I will be commissioned as an evangelist/missionary to the community at UC Irvine. And so, the ministry is supported just like many other missionaries—the tithes, contributions, and gifts of those whom the Lord has led to support his work in the lives of these college students by giving of their resources. We need prayer that the Lord will provide, that he will give me boldness in inviting folks to participate in the ministry this way, as well move in people’s hearts to respond. (Speaking of which, if you’d like learn more about the ministry, feel free to email me. If you’d like to give, you can click here (https://www.givetoruf.org/), type in my name, and donate.)

For all these things, we would ask your prayer. We ask in faith, though, because we have seen the Lord’ hand at work in this in so many ways.

Honestly, it’s wild to think about the way the Lord brought all this together. When we came out here, we really didn’t know what the next step was going to look like. I’d told my advisor, Dr. Vanhoozer, that I was really ready go back into church ministry or the academy on the other side of the program. (As a side-note, he was supportive of this, which is really nice to have from your advisor.) We had hoped to make it back to California, but that wasn’t a guarantee.

But here we are, four years later, about to head into a ministry that has us working with college kids again, at my old alma mater, in our old home county, near our families, with an organization that focuses on maintaining a solid relationship with the local church, that just happened to open up when we were going to start looking for the place where God was calling us to serve together. God is threading a very fine needle with this job. Looking back with hindsight, there have been so many different providential relationships and events leading us to this point, which have given us confidence this is his hand at work.

He is always doing more than we could ever ask or imagine. And we’re excited to see what he does next.

Soli Deo Gloria

Trueman Called It

trueman

This last couple of days I have been at the Paideia Center conference at RTS Orlando, where the main subject was the doctrine of the Trinity. The lectures and panels were all excellent, but I wanted to quickly highlight something Carl Trueman mentioned in passing (and I can’t remember if it was in a lecture or one of the panels). Back in 2002 he had an editorial in Themelios, “A Revolutionary Balancing Act,” in which he warned of the deleterious effects upon theology if the curriculum neglected the historic categories and simply fed students on a diet of pure ‘Biblical’ theology of the redemptive-historical sort.

While there is nothing wrong with it in and of itself, it has it’s limits:

My greatest concern with the biblical theology movement is that it places such an overwhelming emphasis upon the economy of salvation that it neglects these ontological aspects of theology. In doing so, it will, I believe, prove ultimately self-defeating: a divine economy without a divine ontology is unstable and will collapse. Trinitarianism will dissolve into modalism; the theological unity of the bible will be swallowed up and destroyed by its diversity because it has no foundation in the one God who speaks; and Christian exclusivism will be sacrificed to a meaningless pluralism as the church’s narrative is reduced to having significance only within the bounds of the Christian community. I suspect that ‘Openness theism’ is merely the most well known heresy to have been nurtured in the anti-doctrinal, anti-tradition world of contemporary evangelicalism; it will certainly not be the last. And my fear is that the overwhelming economic emphasis of the biblical theology trajectory effectively cuts the church off from probing the ontological questions which I believe are demanded by reflection upon the biblical text, by consideration of the church’s tradition, and by our Christian commitment to the notion of the existence of a God who has revealed himself yet whose existence is prior to that revelation.

You can (and should) read the rest here.

I want to note a few things. First, this was fourteen years before the Trinity Debate of 2016, so I think we can all agree that despite Trueman’s notorious (and endearing) pessimism, he wasn’t just whistling in the dark. All has not been well in contemporary Evangelicalism’s theology proper for a long while.

I’ll just pitch in for myself that the problems are not just seen in things like open theism or the Trinity debate. They have had repercussions down the line into other areas of dogmatics. Atonement doctrine, for one, is a place where I have become convinced that only a recovery and appreciation of some of the classic ontological categories and judgments can make sense of our account of the person and work of Jesus in the cross and resurrection.

Without thick accounts of things like the nature of the persons, relations of origin, unity of operations, the two natures of Christ, as well as attributes like divine simplicity, impassibility, we don’t have the proper grammar to explain what we mean when we say that the Son was handed over for our trespasses and raised for our justification. And this has contributed to some of the blowback and problematic rejections of classic Protestant doctrine on this score.

Now, the encouraging thing is that this is changing (I think). A number of helpful retrieval projects are afoot among Protestant and Evangelical theologians and biblical scholars going to work today. Heck, the Trinity Debate itself was salutary on that score. (Which is a good reminder for those of us who tend to think all theological polemic is just divisive and unhelpful for the church.)

Still, it’s an uphill battle. I’ll only throw in my one cent of caution for the younger folks leading retrieval charge: don’t over-correct in the other direction. As one older pastor warned me, you need to do some of this overhaul work, but if you go too far in the other direction, you’ll just face the pendulum swing back in the next generation.

Soli Deo Gloria

Hezekiah and the Temptation of “Peace in My Time”

Isaiah 39 contains a haunting transitional narrative. In 36-37 we learn of the LORD’s rescue of Judah from the Assyrians after the good King Hezekiah turns to the Lord for help. In chapter 38, he learns of a sickness which will kill him, but again, upon his prayerful request, the LORD heals him. After these things, we come to our story.

hezekiah

At some point before their rise to power, envoys from Babylon come to Jerusalem to confer. Hezekiah, feeling strong and secure, shows them all that he has, all of his treasury, belongings, and holdings. After this, Isaiah gets word of this visit and asks Hezekiah about it. Hezekiah, unblinking tells him what he did. And this is Isaiah’s response:

Then Isaiah said to Hezekiah, “Hear the word of the Lord of hosts:  Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the Lord. And some of your own sons, who will come from you, whom you will father, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon.” Then Hezekiah said to Isaiah, “The word of the Lord that you have spoken is good.” For he thought, “There will be peace and security in my days.” (Isa. 39:5-8)

There are two possible ways to read the story. On the one hand, perhaps Hezekiah is humbly submitting to the word of the LORD, knowing that God has already been patient with Judah in the past. This is a possible read that is not entirely unlikely given Hezekiah’s righteousness in the past.

That said, I think this unlikely given his willingness to plead for his own life in the narrative of chapter 38. Also, he is already depicted acting foolish and boastfully in displaying his wealth to the Babylonians. Even more, though, he betrays himself by that last line, “There will be peace and security in my days.”

This is a selfish, foolish thought for a King and leader of God’s people to have. It was then, and as I was reading the story, I was hit with the weight of how foolish it is today.

While it is often the case that pastors and church leaders are obsessed with what’s to come and are too fixated and updating, tweaking, and “vision-casting” for the next 20 years, sadly, it is very easy to fall into a certain sense of  complacency or cowardice as well. As long as their churches, their denominations, and their ministries are “working well enough for now,” they write off the need to plan, to fight, to prepare, and pray for the conflicts of tomorrow. It could be anything. Doctrinal matters left unresolved in your congregation, stale or non-existent evangelism to the next generation, financially unsustainable programs, and so forth. So long as the bill won’t come due on your watch, you ignore it.

One example from my own experiences. I don’t write much about the troubles my old church went through as they decided whether or not to stick it out in their declining, liberalizing denomination or move to greener, more orthodox pastures. It was a long, protracted process, with prayer, committee meetings without end, public forums, and everything you’d expect of a Presbyterian church trying to do the due diligence.

At one forum, they had brought in a couple of orthodox pastors who represented two positions: stay or leave. The fella who was arguing for staying had been in ministry for 30 plus years, apparently faithfully, and was about to retire. He argued that leaving the denomination would be akin to getting a divorce, quitting when the going got tough, and so forth. (Nevermind that it had been ‘tough’ for decades and was now entering the ‘terminal’ phase.)

In the Q&A I asked him what he thought a young member pursuing ordination should think about joining a denomination who, if he and his church were to face a lawsuit over maintaining an traditional stance on marriage and related issues, would not actually back him legally. At that point, the pastor sort of blustered and said something to the effect, “Well, you know the time is coming when you’re going to have to learn to take a stand for being a Christian and suffer for it.”

Now, that’s true as far as it goes for any Christian. But in the context, it wasn’t actually a call to courage and faith in God’s providence. It was the comfortable counsel of a man who was about to retire and didn’t really have skin in the game. You could see it didn’t matter to him what younger pastors coming up after him would have to deal with in the denomination he had failed to keep from plowing into the ground. There would be peace in his time and for maybe a couple of years after that so, “toughen up and fight the good fight, son.”

This is just one example of the kind of carelessness about tomorrow that only is concerned with, “peace and security in my days.” What’s haunting about this, is remembering that Hezekiah was a good king. And this man was not a failed or unorthodox pastor. This is a trap that even generally faithful leaders can fall in.

Considering it now, it’s something I can only pray the Lord keeps me from when my time comes to think beyond my own days.

Soli Deo Gloria

 

 

Assorted Thoughts on #TGC17

no other gospelThis last week I had the privilege of attending TGC’s National Conference for the 500th anniversary of the Reformation. There was a focus on Galatians and remembering the legacy of the Reformers for the sake of the Church of today.  I have to say, overall it was a very encouraging time. I would commend the audio to all the breakout sessions to you when it becomes available at TGC’s website. For now, the main plenaries are up and worth your time.

I have no grand thesis or synthesis about it, but a few assorted thoughts now that I’m home and am somewhat recovered.

The Gospel is Really Good News. First, I just enjoyed hearing as much preaching out of Galatians as I did. I know that you can preach the gospel from any book, but you basically trip over it in every verse in Paul’s power-packed epistle. Hearing careful Scriptural preaching regarding justification, the history of redemption, Christian liberty, and the cross is one of the better ways of remembering and carrying on the legacy of the Reformation. Beyond that, it just ministered to my soul.

Older Preachers. Second, I was struck when listening to Sandy Wilson’s talk on Galatians 2 what a blessing it is to hear older preachers. When I was a younger man (say 20), I loved hearing the dynamic 30-year-olds preaching. I podcasted some of the hip, young voices whose references and humor sensibilities were closer to mine and really wanted to imitate them. Now that I’m 30, I love listening to preachers in their sixties.

Obviously, they’ve had years of practice and experience. But that’s not the whole of it. Plenty of young preachers are fine expositors and skilled orators. Beyond technical skill, though, there is a qualitative difference that comes with years of wisdom, maturity, heart-ache, and being closer to the end rather than the beginning of the ministry race. It’s like there’s a different energy. I’ve heard Tim Keller comment that with younger preachers, you’re more likely to pick up the subtext under the exposition that says, “Do you like me? Am I smart? Good? Funny?” or whatever, that is more likely to have evaporated in the years of the crucible of ministry.

I’m not sure there’s an obvious set of tips to get there besides prayer, living life, and growing up. Also, as a note to young preachers, if you listen to other preachers, mix it up. Don’t ignore the great preachers of our parents’ generation. Even if you don’t resonate immediately with the style, there’s gold to be gleaned, not just in content, but I think in spiritual presence and wisdom.

Marriage and Real Life. When you write and do the sort of work that leads to friendship through correspondence and social media, one of the great things about conferences is being able to hang out in the flesh. Email and Twitter are fine, but face to face solidifies things.

This time I was able to bring my wife along, though, and it’s interesting what a difference that makes. For one thing, I didn’t have to miss her, which is huge.

But beyond that, I was reminded of Matthew Lee Anderson’s theory that you can’t really call someone your friend until they have met your spouse. Matt is absurd to the extent to which he takes it, of course. Still, every time she met another one of my “writing friends”, it felt like they were finally meeting another part of me–or rather, a fuller version of me. It’s like two halves of your life no longer feel quite so bifurcated.

I suppose it’s a testimony to the way marriage really is a matter of joining lives, uniting the two into one flesh. There’s a real sense in which don’t really know me until you know McKenna.

Millennials and Their Parents. Beyond attending, I did give a talk on Millennials at one of the breakout sessions. That was a blessing and an honor. For those who were praying, thank you. One thing I’ll say is that I was very encouraged by the conversations I had after the session. I got the chance to talk to a few different kinds of people who came. Some were young types looking to minister to their friends in their churches. Others were older pastors who were genuinely striving to understand this generation. I already knew this, but there is good work being done in the church despite some of the stats we read.

Maybe my favorite, though, were the parents who were there. One lady in particular, Kathy, was a joy. She was one of the volunteers helping out at the event. I asked her why she was here volunteering and she replied laughing, “Millennials.” Kathy and her husband had something like 4 or 5 children in the age bracket and had just made the decision move to after 30 years at their old church to a new one that had maybe two other people their age, with the rest being Millennials. Smiling the whole time, she just said she couldn’t understand these kids or how to serve them, but she was trying.

That heart to sacrifice comfort to move, and seek to love a group she didn’t understand well, but wanted to love gave me so much hope. I told her that just being there, walking up to them, inviting them over for dinner, and being married in front of them is probably the best thing her and her husband can do to love them well. The more Kathys we have the in Church, the more hope I have for the Millennials within it.

Well, that’s it for now.

Soli Deo Gloria

 

Learning to Pastor From Leviticus

When I was a college minister, Leviticus wasn’t the book I typically went to for pastoral theology. Actually, Leviticus wasn’t the book I typically went to for most things, with the exception of an atonement talk here or there. I suspect I’m not alone. Most of us don’t relish the idea of delighting our parishioners with details of cleansing skin diseases.

But I’ve recently been learning how mistaken we are when we take this approach to Leviticus.

Pastoral Care in the Old Covenant 

In his recent work, Who Shall Ascend to the Mountain of the Lord?: A Biblical Theology of the Book of Leviticus (IVP Academic, 2015), L. Michael Morales draws our attention to the pastoral implications of Leviticus’ first verses:

The LORD called Moses and spoke to him from the tent of meeting, saying, “Speak to the people of Israel and say to them, When any one of you brings an offering to the LORD, you shall bring your offering of livestock from the herd or from the flock. If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted before the LORD.” (Lev. 1:1–3)

Whenever an Israelite offered a burnt offering to the LORD, he was to present it to the priests first. The priests were to inspect it for any hint of defect, blemish, disease, infirmity, or weakness (Lev. 22:17–28). As Morales points out, this gave the priests a chance to exercise pastoral care for God’s people.

Located at the center of the Torah, the provisions of the sacrificial system formed the heart of Israel’s shared life with God. Not only did God use them to instruct his people in holiness (contrary to what many of us have been trained to think, God likes to both show and tell), but they were how he brought sinful people into his presence. Sacrifice was as much about God’s longing for us to draw near as it was about our inability to do so.

Worshipers, then, were to offer God their best as an act of worship. Offering a weak or defective animal indicated either carelessness about the things of God or a lack of trust in his provision. They signaled a distant heart. So the presentation and inspection of the sacrifices was an opportunity for the priests to offer pastoral accountability, correction, and instruction.

I continue to unpack the implications for New Covenant worshippers and pastors over at The Gospel Coalition.

Soli Deo Gloria 

Four Themes for Pastor Theologians at the CPT Conference 2015

pastor theologianThis week I had the privilege of attending The Center for Pastor Theologians’ first annual conference in Oak Park. I’ve been excited about it for some time, not simply because of the buzz around the subject right now, but also because of the space I inhabit in my own studies, having recently (temporarily?) left my position in the local church. Now, I unfortunately could only make one of the days, but thankfully, it was the largest bulk of the time. That said, what I did catch was on point. Todd Wilson and Gerald Hiestand know how to put a conference together.

First off, Calvary Memorial felt like it was designed to host this sort of event. I mean, really, when I say it’s beautiful, I’m not just blowing smoke. Second, the size of the conference was really nice. I’m terrible with numbers, but it seemed like maybe two hundred or so people were, which is great for meeting, chatting, and feeling like you’re not being herded around like a bunch of cattle. I had the pleasure of meeting a number pastors and students working through some of issues I’ve been chewing on. Beyond that, the line-up was great. Not only the plenaries–which I’ll get to–but the breakout sessions, which featured speakers who could have easily been plenary speakers. If I had some spare cash and any extra time to read, the exhibitor section would have been tempting as well, with their sizable discount on books. All that to say, I look forward to coming back next year.

Oh, and one more thing: I think the thing that surprised me the most was the worship. For one thing, I was surprised at how good it was. The worship team had a tightly ordered, historic, yet contemporary liturgical order with each plenary session that actually ministered to some burdens in my soul. And that’s the second thing: I expected to be challenged and stimulated intellectually, there, but I was blessed to be comforted spiritually. But shouldn’t spiritual benefit be one of the impacts of a theological conference?

The Speakers

Now, as I mentioned, I only made it for the Tuesday portion, but that included the plenaries by Peter Leithart, James K.A. Smith, and Kevin Vanhoozer. While I was sad to miss Wilson and Hiestand’s pieces and the panel discussion, I was far from feeling robbed. All three were in fine form. Leithart discussed the Pastor as Biblical theologian, Smith, the Pastor as Political theologian, and Vanhoozer, the Pastor as Public theologian. Here’s what was funny: while all of the talks were distinct, content-rich, and focused on different aspects of the pastor’s theological work, there were some very clear–though, I think, unplanned–commonalities and themes. What I’d like to do is highlight four of them, summarizing and drawing on the different talks to do so.

Local. The first theme that clearly stood out was their focus on the local setting of the pastor. Leithart explicitly grounded his reflections around the activities of of the preacher in the “parish” ministry of study, pulpit, and table, as he sees one of the challenges of the pastor as biblical theologian is to develop new methods since much biblical scholarship that’s arisen in the academy is simply unusable by the church. As Vanhoozer joked, “Location! Location! Location!” is not only a principle of real estate, but of the reality of gospel-theologizing. Local pastors are theologians who are to know the specific locales–geographical, cultural, and spiritual–of the people (the public) to whom they are ministering. Smith even spoke of pastors as cultural ethnographers who are keen observers of their people and their environments, observing and reflecting on the cultural liturgies that shape the polis that exerts spiritual formative influence on their people.

Apocalyptic. Connected with this is the pastor as “apocalyptic” theologian. I believe the term was Smith’s, but it easily could apply to all three, though especially Leithart who framed his reflections around a close reading Revelation 17. In any case, local pastor-theologians are to be keen cultural observers, in part, in order to “unveil” and unmask the unreality of the prominent paradigms of the good life shaping our people without their understanding. Smith spoke of the “purging of the Christian imagination” that is partly the work of the pastor theologian who exegetes the festivals and practices of Empire. A theological sociologist, of sorts. Vanhoozer also stressed the formative power of culture, returning to some the themes from his work Everyday TheologyPart of ministering the reality of what is “in Christ” to the public of your people, means exposing the lies of the principalities and powers at work in the everyday rituals and narratives that hold our imaginations captive to the bestial practices of Empire.

Canonical. Of course, unsurprisingly, all three stressed the ministry of the Word as forming a canonical consciousness. Vanhoozer noted that the sermon is the “quintessential theological act”, which pastor-theologians practice in order to communicate the excellence of Christ and shape the congregation into who they already are in Christ. Leithart also stressed the ministry of the Word, suggesting that for the Word to have this effect, sermons must begin to take the shape of deep Bible studies, which illumine the narratival, typological, and theological depth of the texts, in order for our people to begin to inhabit the world of the Gospel. Hearing his phenomenal handling of Revelation 17 and the various theological, cultural, and political implications in his presentation, it’s hard to disagree. Looking to the practice of St. Augustine, Smith emphasized the preaching of the Word as well, but also pointed to Augustine’s theological work in his letters to the general Boniface, in which he gave biblical counsel in order to shape Boniface’s vocational self-understanding. The theological ministry of the Word expands beyond the pulpit for the pastor of a sent people living in a secular age.

Liturgical. Finally, all three, unsurprisingly if you know their work, emphasized the liturgy and especially ministering the sacraments as key theological activities of pastor theologians, both for shaping their theologizing and their people. Vanhoozer says the Lord’s Supper is the “summa and apologia” of the gospel; it is a “verbal, visual, and visceral” summary of the good news. As such, it is a powerfully formative liturgical practice for shaping the theological imagination of the polis of the church. The Table and the Pulpit go together in the work of the pastor theologian.

Of course, I’m still barely scratching the surface of these talks, especially since abstracting commonalities like this obscures the unique arguments of Leithart, Smith, and Vanhoozer. For that reason, I’d encourage you to go check out these talks and those of Hiestand and Wilson on the CPT Vimeo channel, which will be posted up by next Monday. I know I’ll be checking in to catch up on the sections I missed myself. In the meantime, they’ve got some helpful videos already up.

To sum up, the conference was a

Soli Deo Gloria

Kingdom Opportunities Means Kingdom Adversaries (TGC)

Kingdom adversariesPaul’s ministry philosophy never ceases to surprise me. Toward the end of his first letter to the Corinthians, Paul wraps things up by informing them of his plans to come to them soon, but not yet: “But I will stay in Ephesus until Pentecost, for a wide door for effective work has opened to me, and there are many adversaries” (1 Cor. 16:8-9).

Paul says he’s going to stay in Ephesus because there’s a wide door open for effective work. Apparently people are responding to the gospel, being discipled in the way of the Lord, built up into the image of Christ, developed into community, and trained as elders. The kingdom is moving forward.

Also, “there are many adversaries.”

I don’t know why, but that little phrase stopped me short. I suppose that despite everything I’ve seen, read, and been told about Christian ministry, I still have this sense that if God is for a thing, there shouldn’t be any opposition; if it’s a real opportunity for the kingdom, that will automatically mean the field is clear and there are no obstacles or enemies. My assumption seems to be that if God is with me, then everything will go smoothly and all will embrace me.

And yet nothing in the story of Scripture leads us to believe that’s true.

You can go read the rest of my article here at The Gospel Coalition.