The songs sung in most evangelical congregations today are upbeat, uplifting, and therapeutic. Psalm 137 is a brutally honest song. It is a sad song. It is a compelling song to be sung in hope.
Convinced he and his generation were living in the Last Days, Luther saw himself as a prophet proclaiming the “Reformation-to-come”—the second coming of Christ when God would consummate His kingdom.
I believe it is necessary to view our current revolutionary moment as fundamentally and inescapably a matter of religious faith. In short: Current revolutionary activity is a manifestation of a kind of religious faith, even if this faith is—on Christian terms—ultimately a form of unbelief.
Seldom have evangelicals recognized that this commitment to making the gospel accessible deforms and trivializes Christianity, making it no better than any other commodity exchanged on the market.
Whenever there is a dreadful, large-scale event (e.g., a terrorist attack or the outbreak of disease), someone is sure to announce that this is God’s judgment on the world for our sins. Is it?
The greatest silver lining in this dark cloud cannot be missed. We are still able to publish the best news ever, a lamp is still shining in Babylon, and a voice is still sounding forth the summons of Jesus to believe and be saved.
We are Christians. We are a purchased people. Covid-19 is not The Black Plague—which some survived. We know that this world is not random. The Savior who purchased us by his obedience and death will not abandon us.
In thinking about the new year and what resolutions I want to make, I see God’s grace in the close of one year and the dawn of another. This yearly cycle gives us the opportunity to take inventory of where we stand in relation to our Creator: are we seeking first the kingdom of God and His righteousness (Cf., Matthew 6:33)? The New Year is an ideal time for “forgetting what lies behind and straining forward to what lies ahead” — to recommit ourselves to “setting our minds on things above” (Philippians 3:13; Colossians 3:1-4).
John A. Broadus is arguably the most important preacher in the last 250 years. It is no small thing that his book on preaching continues to be printed so long after its original publishing. Serious students of preaching and pastors would do well to give close attention to his life and teachings.
Griffiths introduces Preaching in the New Testament with the question, “What is preaching and why do we do it?” He admits that even for himself this was a hard question to answer biblically and that he was tempted to answer it pragmatically from its results throughout church history. However, preaching’s foundation should not be merely pragmatic, but biblical and theological.