The Church as the Creature of the Word, Part 1

by: Trevin Wax

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Part 1 of a 4-part series.

A couple weeks ago, I reviewed the book Creature of the Word: The Jesus-Centered Church by Matt Chandler, Josh Patterson, and Eric Geiger. Many books today encourage pastors to be focused on Jesus in their preaching and teaching. But Creature  goes beyond the teaching ministry and instructs church leaders on creating a gospel-centered culture in the church, a culture that shapes all levels and areas of ministry.

Today, I’m glad to welcome Matt, Josh, and Eric to the blog for a brief conversation about the book.

Trevin Wax: The subtitle of the book is The Jesus-Centered Church. “Jesus-centered” is going to be new language for a lot of leaders who are used to hearing about “gospel-centered” everything. What do you hope this book’s focus on Jesus will communicate to pastors and leaders?

Matt Chandler: Our hope in using the term Jesus-centered is to create some distance between a phrase that has been used so much it’s become a junk drawer in many ways. We want to remind people that Christ is the head of the Church, and everything about how our church functions and operates should reflect the new life we are given in Jesus.

Trevin Wax: I pointed out in my review how this book benefits from having three authors with unique gifts. How did your particular strengths and weaknesses as leaders influence the insights you each contributed to the book? How has the Lord challenged you personally through the “iron-sharpening” process of working together?

Josh Patterson: We all enjoyed the process of approaching this book as a team. God has designed His Church to be made up of various members, all essential, to the building up of the body to maturity. We wanted this variety represented in the book.

All three of us have different gifts, strengths and weaknesses which helped us form this book in a unique way. We hope it has resulted in a balanced perspective on the nature, design and function of the Church both theologically and practically.

Personally, it has been a rewarding and edifying experience. We spent a considerable amount of time dreaming, talking, praying, pushing back on one another, and shaping our thoughts and words. In short, the entire process solidified our brotherhood as friends and encouraged our hearts to love the Church even more.

Trevin Wax: Many pastors are talking about being focused on the gospel in one’s teaching and preaching ministry, but this conversation hasn’t always made it past the pulpit and into important conversations about a church’s culture. What happens when ministry philosophy and church practice is disconnected from or in contradiction to the church’s theological commitments?

Josh Patterson: The phrase, “Jesus is the most important part of my life,” is uninformed at best. If we read the New Testament correctly, then Jesus doesn’t get relegated to a part of piece of life. He has come and boldly proclaimed that He is life, not a slice or sliver of it.

So, in the same manner, a church cannot compartmentalize Jesus to a certain aspect of her life and function. Ironically, many churches preach and teach Jesus from the pulpit or in Sunday School, but find Him strangely absent from other areas. We wrote in the book about the need to have a clear understand of how theology drives philosophy, which in turn informs the church’s practice.

We all face the temptation to let our pragmatics or practice drive our ministry philosophy. The danger here is that we can begin to drift theologically. But, the more immediate implication is that our people cannot see how our theological convictions are relevant to how we actually operate and function as a body. All of this has an impact on the church culture.

A church culture that is saturated in the gospel of Christ rightly understands that He is the life and breath of the Church in each and every aspect from theology to daily practice.

Trevin Wax: You give attention to the role of community in the church fulfilling its purpose. Some churches tend to fluctuate between an “authenticity” that excuses sin or a “righteousness” that breeds hypocritical living. How does being Jesus-centered challenge both those cultures?

Eric Geiger: The best way to answer this question is to look at the Gospel accounts of Jesus’ ministry. He repelled hypocritical Pharisees and attracted sinners who recognized their need for Him.

In the same way, when a congregation is focused on Jesus, it becomes the kind of place where sinners come and find transformation. It’s a safe environment for people to be honest about their ongoing battles with sin. At the same time, we don’t excuse sin. We fight it fiercely.

The church that fails to focus on Jesus will excuse sin – either the sin of legalistic self-righteousness or the type of rebellion seen in the prodigal son. Gospel-centered community exists with the grace-filled tension of receiving sinners while simultaneously making war on sin.

Trevin Wax: What is your hope for pastors and other church leaders who read Creature of the Word?

Matt Chandler: My hope is that our theology (rightly understanding who God is) will drive how we organize and operate as a church. I fear that at times our practice drives our philosophy that in turn shapes our theology. This is backwards and dangerous. Our right understanding of God and His revealed word should shape our philosophies of ministry which should in turn determine our practice. I hope this book helps church leaders in this area.

Read Part 2 of this series here.

Read more from Trevin here.

Tags: Culture, Eric Geiger, Josh Patterson, Matt Chandler, Scripture

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The Church as Creature of the Word, Part 2

by: Trevin Wax

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Part 2 of a conversation with authors Eric Geiger, Matt Chandler, and Josh Patterson about their recent book, The Church as Creature of the Word.

This post is features Eric Geiger, vice-president of the Church Resources Division at LifeWay.

Eric is putting forth a leadership challenge about the atmosphere and culture of your church.

Opening illustration: The culture of mountain climbers at Mount Everest. It takes weeks and months of planning and preparation. The mountain-climbing culture turned bad. A man, David Sharp, was hiking his way back down from Everest, through the “death zone.” He sits down to rest in Green Boots Cave (named for a man who perished there with green boots). 40 mountain climbers making the ascent, seeking to achieve their dream, pass by David Sharp, who is dying. All 40 passed by him, but left him to die in order to not abandon their journey. The mountain climbing community was riveted by the events. Some blamed systems (lack of evacuation plans, rescue teams, etc.). But the founder of Everest mountain climbing said it was the culture of the mountain climbing community that was wrong.

You can tell what is of first importance, not by looking at the confession, but at the culture. It’s not your confession of faith of your church, but the culture of your church that reveals what is of first importance.

There’s a difference between simply believing the gospel in your confessional statement and standing on the gospel in your church culture.

Culture is massively important. It’s the overpowering alpha male in the room. If there is a conflict between your confession and your culture, the culture typically wins.

If your confession says the grace of Jesus is big enough for any issue or any sin, but your culture is closed and cold and looks with disdain on people who open up about their struggles, then people needing grace will not find it.

If the confession says we will live as missionaries, but the culture of the church determines success by how many events take place at the building in a week, then the culture will trump the confession.

“Culture eats strategy for breakfast.” – Peter Drucker

Your church’s culture is your church’s personality. It’s the values and shared beliefs that drive the behavior of your people.

The church in Galatia is a good example. They drifted from their confession in their culture. Any time we seek to supplement the grace of God, we supplant the grace of God. They moved toward a culture of creating “levels of righteousness.”

A true, healthy church culture has alignment between the confession and the practice of the people.

You’ve got to inspect your church, to see if the gospel has made its way into the fabric of the church. An example: Budgeting season. Discussions about giving are good. Is the gospel impacting that discussion? If people are not being generous, then perhaps the culture is drifting from our confession that “though He was rich, He became poor for your sake.”

Another example: You need volunteers for children’s ministry, etc. You can do a campaign and a ministry fair. But what if we should first ask, “What’s the culture of our church?” Have we brought people back to the reality that God stepped onto this earth, grabbed a basin and a towel, and served us by washing our dirty feet?

The need is to come back to the gospel in order to influence the culture of the church. The culture is always teaching. We need more than a confession immersed in Jesus. We need a culture immersed in Jesus.

Read Part 1 of this series here. To read Part 3, go here.

Read more from Trevin here.

Tags: Eric Geiger, Josh Patterson, Matt Chandler, Scripture, Trevin Wax

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How Your Location Impacts Your Biblical Interpretation

by: Trevin Wax

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You may be surprised to discover just how much your culture determines what you see in the Scriptures.

During my years in Romania, I found myself challenged by the insights Romanian pastors drew from the text. Preachers seemed to spend time on things that I tended to pass over. Even now, when Corina and I discuss a passage of Scripture, we often latch on to different words and phrases. We’re both inclined to think the other has missed the point and is majoring on the minors.

Cultural background and social location play an important role in the way we read a text.

Did You Notice the Famine?

A great example of this phenomenon is found in Mark Allan Powell’s helpful little book What Do They Hear?: Bridging the Gap Between Pulpit and Pew. Powell recounts an experiment with 12 American seminary students assigned to read the parable of the prodigal son and then recount it from memory. Interestingly enough, not one of them mentioned the famine in Luke 15:14: 

After he had spent everything, a severe famine struck that country, and he had nothing.

Powell himself had considered Jesus’ reference to the famine as an insignificant detail, but he was surprised to see all of his students forget it.

Next, Powell organized a study with 100 American students of different genders, races, ages, economic statuses, and religions. Out of 100 students, only 6 mentioned the famine in their retelling of Jesus’ parable.

Perplexed, he went to St. Petersburg, Russia, and did the same experiment with 50 Russians. He was shocked when 42 of them remembered the famine. Only 6 out of 100 Americans, but 42 out of 50 Russians.

Why the disparity? Powell believes there may be a psychological explanation that goes back to 1941, when the German army laid siege to St. Petersburg and caused a 900-day famine in which 670,000 Russians died of starvation and exposure. Even after so many years, the horror of the famine lingers in the consciousness of Russian citizens.

What’s the Prodigal’s Problem?

Even more interesting is the fact that many Russian readers made no reference to the prodigal son squandering his property! People from these two cultures tend to hear the emphases of the parable differently.

The American hears the parable like this:

Not many days later, the younger son gathered together all he had and traveled to a distant country, where he squandered his estate in foolish living. After he had spent everything, a severe famine struck that country, and he had nothing.

The Russian hears the parable like this:

Not many days later, the younger son gathered together all he had and traveled to a distant country, where he squandered his estate in foolish living. After he had spent everything, a severe famine struck that country, and he had nothing.

In other words, Americans see the famine as an insignificant detail that intensifies the prodigal’s big problem – wastefulness. Russians, on the other hand, see the prodigal’s wasteful spending as an insignificant detail that intensifies the real tragedy – the famine.

Social location and cultural background also impact the way we see what the boy did wrong. Americans consider the prodigal’s great sin to be his extravagant, wasteful lifestyle. But in Powell’s study, the Russians didn’t see wastefulness as the biggest problem:

“His mistake was leaving his father’s house in the first place. His sin was placing a price tag on the value of his family, thinking that money was all he needed from them. Once he had his share of the family fortune, the family itself no longer mattered. In a phrase, his sin was wanting to be self-sufficient.” (18)

In a capitalist society, we see the prodigal’s sin in terms of wastefulness. In a socialist society, the Russians see the prodigal’s sin as self-sufficiency.

Know Your Sources and Know Your People

How does this story apply to our preaching and teaching?

First, we ought to consult a variety of sources and scholars as we study the Scriptures. I know pastors who vary their commentaries based on theological diversity. Very well. But perhaps we should also consult commentaries from people in societies different from our own, to see what our cultural blinders may have screened out.

Second, we should consider how our sermons fall on the ears of others. We must be aware of the social context of our listeners and consider not only what we mean to say but how it might be heard. In order to get our intended meaning across, we must know the people we are preaching to and be able to understand how they hear us.

Powell mentions how Bible readers often remain “oblivious to what they themselves are bringing to the process, unaware that the sorting and organizing of data is influenced by particular factors of their own social location. People who hear our sermons do the same thing – they sort the auditory data, prioritizing, organizing, remembering, forgetting: they create a meaning that seems appropriate to them with little awareness of the extent to which their social location has influenced that process” (19).

Better Bible interpretation and better preaching happens when we keep social location and cultural background in mind: the social location of the Scriptures, of ourselves as interpreters, and of those who hear us preach.

Read more from Trevin here.

Tags: Local Predicament, Scripture, Trevin Wax

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The 3 R’s of Christian Engagement in the Culture War

by: Kevin DeYoung

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I know, I know—you really don’t like the term “culture war.” The mission of the church is not to “reclaim” America. The growth of the church does not rely on political victories or societal approval. And we don’t want the people we are trying to reach to think we are at war with them. I understand the phrase sounds more aggressive, confrontational, and militaristic than we like.

But call it what you want—a culture war, a battle of ideas, an ideological struggle—there is no question we have deep division in America. The most obvious division right now concerns homosexuality. When Dan Cathy’s off-handed, rather ordinary comment in of support traditional marriage sends big city mayors out on their moral high horses wielding the coercive club of political power—and when the subsequent response from middle America is a record-breaking avalanche of support for Chick-fil-A—you know there is more than a skirmish afoot. I know every generation thinks they are facing unprecedented problems, but it really does feel like free speech, religious freedom, and the institution of marriage are up for grabs in our day.

Given this reality, how should Christians respond?

Let me suggest three R’s.

1. No Retreat. In the face of controversy and opposition, it’s always tempting to withdraw into friendlier confines. But working for the public good is part of loving our neighbors as ourselves. The pietistic impulse to simply focus on winning hearts and minds does not sufficiently appreciate the role of institutions and the importance of giving voice to truth in the public square. Conversely, the progressive impulse to stay quiet for fear that we’ll invalidate our witness is a misguided strategy to win over the world by letting them win. Either that or a disingenuous attempt to hide the fact they’ve already sold the ethical farm.

2. No Reversal. No matter the pressure, we must never deviate from the word of God to please the powers of the world (Rom. 12:1-2). This principle does not automatically determine the course of action in every sphere, for politics must sometimes be the art of compromise. But as far as our doctrinal commitments, our pulpit preaching, and our public values, we mustn’t give a single inch if that inch takes us away from the truth of Scripture (John 10:35). He who marries the spirit of the age becomes a widower in the next. The church is not built on theological novelty, and souls are not won by sophisticated ambiguity. Whoever is ashamed of Christ and his words in this adulterous and sinful generation, the Son of Man also will be ashamed when he comes in the glory of his Father with the holy angels (Mark 8:38).

3. No Reviling. If this is a battle, then the followers of Christ must be a different kind of army. Even when our passions run high, our compassion must run deep. There is no place for triumphalism, cynicism, and settling scores. We must be happy, hopeful warriors.  When reviled, we must not revile or threaten in return, but entrust ourselves to him who judges justly (1 Peter 2:23). We must not be surprised by suffering (1 Peter 4:12). We must not hate when we are hated (Matt. 5:43-44). And when we rest peacefully at night may it not be because all men think well of us or because the culture reflects our values, but because our conscience is clear (1 Peter 3:16). In the fight against powers and principalities we must never go away, never give in, and never give up on love.

More from Kevin here.

Tags: Culture War, Kevin DeYoung, Scripture

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The True Heart of the Father

by: Matt Chandler

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There is a magical thing that happens in homes all over the world. When you have a child, you want your child to crawl, and then you want your kid to walk. My first child, Audrey, pulled herself to the coffee table. When she got to the coffee table, she began to bounce on her knees, and then she began to coast along. From there she started letting go and just being wobbly. At that point we began to get excited about the fact that Audrey was about to walk. Eventually she took her hands off of the coffee table, and we watched physics in motion.

God has created children, specifically young children, with gargantuan heads and tiny little bodies. So when Audrey let go of the coffee table, her gigantic head fell forward and suddenly she had a decision to make. She could stick that foot out to catch herself or she could die. So she stuck her foot out, and then she had momentum. It was step, step, step, fall. Do you know what we did? We exploded in celebration. We picked her up, spun her around, and kissed her face. Then we sat her down and pleaded with her to walk toward us again. After that we began e-mailing, Facebooking, taking pictures, tweeting, and all sorts of other things to get the word out that Audrey was walking. We did that with our son, Reid, and we’ve done that with our daughter Norah.

What I have learned as I watched all of our friends have children is that there is always an epic celebration around the kid walking. This is news to be declared. “This kid is walking!”

For all the people I have watched go through that process, I’ve never seen anybody watch their kid go step, step, step, fall and then say out loud, “Man, this kid is an idiot. Are you serious? Just three steps? Man, I can get the dog to walk two or three steps. Honey, this must be from your side of the family, because my side of the family is full of walkers. This must be some sort of genetic, shallow gene pool on your side of things.”

No father does that. Every father rejoices in the steps of his child. The father celebrates the steps of his child. I think what we have here is a picture of God celebrating us walking. So we step, step, step, and fall, and heaven applauds. At what? At the obedience of taking those three steps. The Father in heaven is crying, “He’s walking!” “She’s doing it!” And maybe the Accuser’s saying, “No, he only took a couple of steps. That’s nothing.”

But the celebration is in the steps, even if there are still falls. Here’s what I know about all of my children: they start to walk farther and farther and farther, and they begin to skip, they begin to run, they begin to jump, they begin to climb, and they begin to tear the house up. It’s beautiful. I knew even when they were step, step, step, falling that that process was the beginning of what would result in climbing trees, dancing, and sprinting. Knowing in my mind what’s to come, the three steps and the stumble were a celebration.

Moralists see the fall and believe that the Father is ashamed and thinks they’re foolish. So, more often than not, they stop trying to walk because they can’t see the Father rejoicing in and celebrating his child.

Church of Jesus; let us please be men and women who understand the difference between moralism and the gospel of Jesus Christ. Let’s be careful to preach the dos and don’ts of Scripture in the shadow of the cross’s “Done!” Resolve to know nothing but Jesus Christ crucified. We are not looking to conform people to a pattern of religion but pleading with the Holy Spirit to transform people’s lives. Let us move forward according to that upward call, holding firmly to the explicit gospel.

What we see in the Father’s heart in the Bible is its immensity, its bottomless depths. God’s heart is as complex and unfathomable as he is. Shouldn’t we stand firm in the gospel we believe and proclaim so that we reflect the bigness of God’s heart for a fallen world? The cross of Christ and his resurrection are cataclysms of the unsearchable judgments and affections of God. It is this immense gospel that spurs Paul to pray:

For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith-that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Eph. 3:14-19)

The Scripture’s complementary perspectives of the gospel on the ground and the gospel in the air help us comprehend the breadth, length, height, and depth of God’s love. Neither perspective dilutes the other but rather shapes our vision of God’s saving purposes to the epic scope of biblical revelation. We are after a gospel that is resolutely centered on the atoning work of Christ and scaled to the glory of God. Let the explicit gospel drive us to worship with all “the fullness of God” (Eph. 3:19) and in awe of both God’s immense, universe-subsuming glory and his deep, personal love for sinners. May we never assume that people understand this gospel but, instead, let’s faithfully live out and faithfully proclaim the explicit gospel with all the energy and compassion our great God and King has graciously given.

Read more from Matt here.

Tags: Father, Gospel, Matt Chandler, Scripture

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