Evangelical Theology

Following on from yesterday’s post, I found the following quote quite insightful:

The rise of therapeutic concerns within the culture means that many pastors, and many of heir church members, believe that the pastoral calling is best understood as a “helping profession.” As such, the pastor is seen as someone who functions in a therapeutic role in which theology is often seen as more of a problem than a solution.

This is from Al Mohler’s book, He is Not Silent, p108. This is a helpful distinction. Have we fallen into thinking of our function as primarily therapeutic? Cambridge Dictionary defines therapeutic as “causing someone to feel happier and more relaxed or to be more healthy.” Yes, in the final element our task does involve promoting spiritual health. However, not every sermon will make listeners feel happier or relaxed. Sometimes our task is a discomforting one.

I notice particularly Mohler’s observation about theology. If preaching and pastoral work is about therapy, then theology is often seen as more problem than solution. Is this why so many churches promote unity at all costs, avoiding key biblical and theological areas in order to keep everyone happy? If you were to take the theological pulse of your congregation, what teaching of Scripture would be deficient? If that were less than comfortable to address, would you still do it? Later Mohler states that “when truth is denied, therapy remains.” (p121) May it never be true of us that we pander to the yearnings of our age and only offer therapy to a self-centric people.

I know Easter is still a couple of months away, but as a preacher it is never too early to think about Easter. In fact, there is a sense in which commemoration of Easter is never more than six days away – the Lord’s Day is a weekly gathering because of His resurrection. So here’s a thought regarding Easter (whether you’re planning for April or preparing for tomorrow’s message).

In preaching any narrative section, we need to consider whom listeners will gravitate toward, with whom they will identify. We should consider how to encourage that or redirect that through our preaching. In the case of the passion narratives, this tendency to identify can be powerfully used in our preaching. Luther pointed to this when he wrote:

“Although Christians will identify themselves with Judas, Caiaphas, and Pilate; sinful, condemned actors in the Gospel story – there is another who took the sins of humanity on himself when they were hung around his neck.”

When it comes to the story of the crucifixion we find ourselves identifying with so many characters: Judas, Peter, fleeing disciples, Caiaphas, Pilate, Roman soldiers, Simon from Cyrene, mocking executioners, mocking crowds, mocking thief, repentant thief, followers standing at a distance, followers standing close by, even the Centurion. Yet the wonder of it all is that we are invited to identify with the perfect One hanging on that cross, for in that act He was most wondrously identifying with us.

Consider how the natural function of narrative – to spark identification – can be utilized to communicate the wondrous truth of Calvary this Easter, or even this Sunday.