Nielsen’s Nook

Xavier Picket, at Reformed Blacks of America, has the first part of a thought provoking review of a new book out by Anthony Carter entitled Experiencing the Truth: Bringing the Reformation to the African-American Church. As a white guy in a global communion that is mostly not white but in a local church that is generally white, I found this review helpfully disturbing.

Webber, Robert E. Ancient-Future Worship : Proclaiming and Enacting God’s Narrative. Grand Rapids: Baker Books, 2008 $14.99 (paperback) 192 pages. “Worship does God’s story,” writes Robert Webber. Those four words are the rubric for the entire book published as the final volume of the Ancient-Future series. Written on the popular level, Webber argues for a return to the ancient paradigm for worship as the way forward.

Ancient-Future Worship is a decent introduction to the liturgical world. The book is directed to Evangelicals who are perhaps weary of over-programmed church-growth oriented church life. Its aim is to call Christians to a worship that “discloses the work of Jesus Christ.”[1]

The book is divided into two parts, preceded by an introduction that serves as a summary to the book as a whole. The first part, Rediscovering God’s Story in Worship, seeks to inform the reader of the scriptural and historical basis for the four pillars of worship in Webber’s paradigm. Worship is the reenactment of God’s redemptive work in space and time and in this sense worship does God’s story. Worship also remembers the past and anticipates the future works of God in the present. Consequently, the fullness of worship encompasses the fullness of the biblical witness in both the Old and New Testaments.

The second part of the book deals primarily with the application of the rediscovery of Part One to the tripartite transforming worship of the Christian Church (i.e., Word, Eucharist and Prayer). Webber explains that the role of the Word of God in worship is to transform participants by implicating them into the Divine Narrative in History. The Eucharist transforms worshipers as they participate in the presence of God. The section on prayer seeks to return the reader’s paradigm towards public prayer. “The story of God,” Webber writes, “is the substance of the inner content that shapes the outer form of public prayer. Worship prays God’s story.”[2]

In his conclusion, Webber informs the reader of the primary and secondary sources that have impacted him in his journey towards “Ancient-Future Worship.” Church Fathers such as Ignatius and Athanasius have composed the ancient component of Webber’s sources, while his contemporary influences are almost exclusively Eastern Orthodox. Last, the Appendix is a call to Evangelicals to turn away from the modern and cultural trappings that “camouflage God’s story or empty it of its cosmic and redemptive meaning.”

Each chapter employs a reader friendly layout, using headings and including summary sections at the conclusion of each chapter.

The recapitulation of redemptive history is set forth as a core purpose of worship. As such, an emphasis on Trinitarian worship comes to the fore. Redemptive history entails God’s work in the Garden of Eden to Christ Jesus’ Second Advent bringing Paradise with Him. Consequently, worship is the convergence of the past and the future into the present, concentering divine transcendence and immanence.

There is iterative concern for the fullness of God’s story being brought to bear upon Christian worship. Webber reflects on why congregants may struggle with liturgical worship saying, “one reason is because we tend to be New Testament Christians rather than Bible Christians.” [3] To put it another way, embracing the entire Christian metanarrative in Sunday worship is an exercise of implicating oneself (participating) in God’s story and shaping one’s worldview for worshiping the Lord in the mundane.

Related to the Christian metanarrative in Scripture is a welcomed emphasis on the objective nature of worship. This objective worship is embodied not merely propositional, a corporate endeavor not a private enterprise, a weighty calling not comfortable entertainment. “The primary focus of worship then and now is not me, the worshipper, but God, who redeems the world.”[4]

This reader deeply appreciates the concern given to the worship of God in Ancient-Future Worship. Webber circumscribes the liturgical question of how form relates to content and provides constructive avenues for Christians concerned about historical worship to traverse.

While the discussion and interaction with the Divine Liturgy of the Eastern Orthodox Church is fruitful, Webber’s more or less exclusive commitment to the Eastern Liturgy seems arbitrary and at times dismissive of the Western Tradition, which ironically shares much of the same liturgical traditions. This is especially true in Western Rite Orthodox and Eastern Rite Catholics.

Evangelicals from a certain Reformed perspective more oriented to Redemptive History may inadvertently feel a bit slighted. The emphasis on the Christian metanarrative has historically been central to theologians like John Calvin, Gerhardus Vos, and more recently in the field of worship, Hughes Oliphant Old.

Overall, Ancient-Future Worship is worth the read. Its irenic tone will engage the reader in a much needed conversation with the self, the contemporary culture, and the Church as God’s people have worshiped the incarnate-risen-and-exalted Christ throughout the centuries.

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[1] Robert E. Webber, Ancient-Future Worship : Proclaiming and Enacting God’s Narrative (Grand Rapids: Baker Books, 2008), 108.

[2] Ibid., 151.

[3] Ibid., 67.

[4] Ibid., 97.

For better or for worse Modern Reformation published the book review I did on Ed Clowney’s posthumous How Jesus Transforms the Ten Commandments.  See for yourself in the Current Issue section of the Modern Reformation web site or read the unedited version on the Nook. 

Clowney, Edmund Prosper. How Jesus Transforms the Ten Commandments, ed. Rebecca Clowney Jones. Phillipsburg, NJ: P&R Publishing, 2007. xiv, 154. $12.99.

This posthumous work is everything you would expect from Ed Clowney, who this writer suspects is presently finding new and more wonderful Christological connections now with the Lord. The book is pastoral, theological and of course very concerned with redemptive history.

The purpose of the book, expressed in the preface, fits clearly under the rubric of redemptive history: “What role does the law play in the history of redemption?”[1] In answering this question, Clowney opens up to the reader his interpretive approach to the Bible: “Christ not only obeyed the law, but also displayed its true meaning and depth.”
[2]

In the initial chapter, the case is made generally as to how Jesus, the covenant Lord, fulfills the law, which was “given to be a reflection of the divine character.”[3] The Ten Commandments come to us in the context of a common ancient Near Eastern literary form in which the vassal king must be exclusively committed to the supreme suzerain ruler, who promised curse for disobedience and blessing for obedience. [4] In light of the repeated failure of God’s people, the Lord brought exile and judgment. Yet, out of this slough of despond, the old things are made new in Christ. [5] In insisting on the persistence of the Old Testament covenant, [6] Jesus “fulfills the law by obeying it, but also by revealing its promise.”[7]

In chapters two through eleven, the focus is on Jesus’ fulfillment of each of the Ten Commandments specifically. Following Deuteronomy 6, Clowney makes the case that all subsequent commandments are predicated upon the first commandment, in which God establishes his identity and right to speak commandments for us to obey.[8] In placing the Ten Commandments in the paradigm of the Exodus, Clowney underscores that the law Giver is also the Redeemer, whose “redemption is not done by proxy.” [9] In becoming our Savior, God demonstrates himself to be our Bridegroom and King in the person of Jesus Christ. Indeed, “incarnation is insufficient to redeem” and so in Jesus, our Redeemer is also the Suffering Servant and Conquering Savior. Consequently, the first commandment stresses that there shall be no other name than that of Jesus. [10]

Chapter three presents an array of issues revolving around the prohibition of idol worship. After establishing a person as one created in the image of God, Clowney briefly chases perspectives which have sought to either overstate or understate the dignity of humanity. Resolving this tension is Jesus Christ, who is “God’s gracious gift of an anointed image, which we are not only permitted but commanded to worship.”[11] The only way to avoid idolatry, spiritual or otherwise, is union with Christ.

The name of the Lord is not to be used in vain because “God himself is present in his name, and all his works reveal that name.” [12] In fact the manifold names of God point us forward to fulfillment in Christ, [13] who gives us that triune family name that we receive at baptism, our name-giving ceremony[14] that we might honor that name.

The Sabbath, a creation ordinance repeated in the law, expresses God’s covenant with his people and is a sign not only of creation but of redemption.[15] Thus when Jesus declares that he is Lord of the Sabbath, he proclaims himself as our Creator, Redeemer and Sabbath rest. [16] Consequently, “first-day worship is part of our calling to do more, not less”[17] and that finding our joy and rest in laboring for God must extend to every day of the week.[18]

Chapter six extends to the reader a practical handling of the fifth commandment, concerning Jesus’ family values,[19] imploring parents to nurture their children as those who have received the family name of God in baptism as they have.[20] Thus, together we honor our family name – ‘Christian’.[21]

The gospel approach to honoring human life avoids esteeming it more than the Creator and devaluing human life of its uniqueness in the created order.[22] It is alone Jesus who “provides the very Life that can rescue us from our murderous selves.”[23]

Marriage and its antithesis, adultery, are figures that describe God’s covenant love for his unfaithful people. The command not to commit adultery ultimately looks forward to the union believers have with Christ that “lasts longer than marriage.”[24] This chapter also examines, in cursory form, gender relations and Christian marriage and sexuality.

In directing our hearts to himself, the true treasure, Jesus fulfills the eighth commandment.[25] This wealth is in fact the inheritance believers have in Christ. It is more than getting stuff or honor. Jesus gives himself to us, that we may be one with him.[26] In abiding in Christ the believer learns not only to refrain from theft, but more importantly “to multiply our treasure by clinging to Christ alone.” [27]

God has sworn by himself and his word that this witness is true. He has sent his Son Jesus, “the faithful witness.” Jesus bore witness to the Father. The Spirit now bears witness through his people throughout history. Even to his people, Jesus continues to bear witness in inscripturating the apostolic witness of the New Testament and in giving to the Church the Eucharist and baptism in which he is spiritually present. Christ has sent his Church out, as individuals and corporately, to bear witness to himself – not by means of personal experience – but by joining “our own witness to that of the apostles and prophets.”[28]

Jesus stated the tenth commandment positively when he said, “Seek first the kingdom of God and his righteousness” (Matt 6:33). This commandment now compels believers away from anything “that would draw us away from contentedly serving God wherever in his good providence he has placed us.” [29] It proclaims a singularity of love to God alone[30] with all our heart, our soul and exceedingly all of us.

My criticisms of this book are two. First, Clowney seems to vacillate between the claim that “Jesus fulfills the law” and that “Jesus transforms the law”. The latter statement (also the title of the book) seems problematic since Clowney claims the law was “given to be a reflection of the divine character”[31] and divine character is immutable. Conceptually, Clowney clearly argues for the idea of fulfillment of the law; however, suggesting that Jesus transforms the law might introduce unnecessary confusion. Here perhaps Clowney would have done well to clarify that the idea of transformation is not “of the law” but of our understanding of the law in light of Christ. Second, while Dr. Clowney was able to address many weighty and controversial matters in the course of this book, the cursory handling of topics like submission, gender relations and sexuality may leave readers disappointed and wanting more substantial discussion.

Clowney’s book, including its study questions, comes highly recommended as a helpful introduction to the role of the law in the history of redemption.

William J. Nielsen is presently a PCA pastoral candidate preaching frequently as a licentiate of the North Texas Presbytery, PCA and reflecting at Nielsen’s Nook.

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[1]Edmund Prosper Clowney, How Jesus Transforms the Ten Commandments, ed. Rebecca Clowney Jones (Phillipsburg, NJ: P&R Publishing, 2007), xiii.[2] Ibid.

[3] Ibid., 2.

[4] Ibid., 3.

[5] Ibid., 7.

[6] Ibid.

[7] Ibid., 8.

[8] Ibid., 12.

[9] Ibid., 14.

[10] Ibid., 20.

[11] Ibid., 27.

[12] Ibid., 40.

[13] Ibid., 45.

[14] Ibid., 44.

[15] Ibid., 55.

[16] Ibid., 59.

[17] Ibid., 62.

[18] Ibid., 151.

[19] Ibid., 67.

[20] Ibid., 72.

[21] Ibid., 77.

[22] Ibid., 80.

[23] Ibid., 84.

[24] Ibid., 96.

[25] Ibid., 107.

[26] Ibid., 114.

[27] Ibid., 120.

[28] Ibid., 136.

[29] Ibid., 145.

[30] Ibid., 149.

[31] Ibid., 2.

Why is it that we could all sit down with strangers at any coffeeshop in the US and talk about the urban legends we — for some reason — all know? Made to Stick is a book that seeks to thoughtfully examine the stickiness of the things people have said and written over the last 2,500 years, identify commonalities and provide practical paths towards stickier communication.

I am about a third of the way through the book presently and have found it tremendous as a pastor and preacher. Generally speaking, it has helped me to think about how to communicate things that matter (i.e., sermon texts, direction of bible studies, or even direction of a church) in ways that convey their weightiness with more resonance. I have downloaded the audio version and have been listening during my commute (25 minutes each way). Whether, your preaching, teaching or just trying to communicate in ways that move people, I think you’ll find equity in this book. It is well done, avoids the gimmicks of much of today’s pop-communication literature, and provides a practical path to identifying and communicating the core elements needed in any message of importance.

The following is a book review by Brent Swanson. Mr. Swanson is a graduate of Yale Divinity School, serving a one year internship at Park Cities Presbyterian Church (PCA) in Dallas, Texas. Brent’s Blog is τελος

In Christ-Centered Preaching: Redeeming the Expository Sermon Bryan Chapell argues that if our sermons are to be effective, they must always be centered upon Christ’s redeeming work on the cross. While the entire book is full of insightful instruction, Chapell’s distinct contribution lies in the final section of the book entitled, “A theology of Christ-centered messages.” Here Chapell constructs a theology of preaching which focuses upon the depravity of both the ancient and modern readers as well as the solution to this depravity in the person and work of Jesus Christ. As Chapell develops his theology, he reveals that justification by faith (and not just any doctrine concerning Christ’s person and work) is the true center of good preaching.According to Chapel, all sermons must be unified through what he calls the “Fallen Condition Focus (FCF).” Every passage of scripture speaks to a specific area of fallen humanity that both modern and ancient readers have in common. Once the FCF is identified, the main purpose of our sermon is to address this particular sin in both the ancient and modern audience. For Chapel, finding the FCF is important because “until we have determined (a text’s) FCF we do not really know what a text is about even if we know many true facts about the passage.” Identifying the FCF not only provides unity to our sermons, but also “makes listener response –rather than the static acquisition of information-the goal of the message.”Identifying the FCF, however, is only part of the task of Chapell’s Christ-centered preaching. Just as all sermons must have an FCF, so all sermons must contain the remedy that God provides for the particular human sin. In fact, the very reason Scripture points out our sin is so that we can see the remedy God has provided for our fallen condition. Thus, as Chapell explains, “the Bible’s ultimate aim is beautifully positive. Scripture addresses features of our incompleteness only because such a focus concurrently signals the work of Christ that makes us whole.” No sermon is complete without this double thrust towards uncovering the particular sin identified in the passage and the remedy of this sin supplied in the gospel.Chapell is not unaware of the problems created by his method of preaching the work of Christ in every text. One issue he addresses is the problem of how to get Christ’s work out of a passage that does not mention Christ at all. Chapell admits that “no single verse, no single passage, no single book tells us all we need to know about Him (Christ.).” Yet, he explains, all texts are linked in some way, shape, or form to the overarching theme of God’s redemption through Christ. Preachers must learn to connect each text to the Bible’s overarching redemptive theme. A familiarity with the insights of Biblical theology is imperative for this task. Once we understand the theological unity of the Bible we will be able to place a text properly in the context of the redemptive framework.Chapel ends his book with a discussion of the methodology of “redemptive exposition.” In this helpful section Chapell provides practical steps such as how to discern the redemptive purpose in a text. Topics covered include: how to bring Christ into the sermon without feeling like he is “tacked on,”and how to recognize the “key marks” of a redemptive sermon. In the end, Chapell hopes that his theology of Christ-centered messages will counter-act what he sees as a negative tendency in evangelicalism towards “sub-Christian” moralistic preaching.Chapell’s theology of Christ-centered preaching offers helpful ways to incorporate Christ into our sermons. His methodology is sound, as he shows how a redemptive historical approach offers a framework for preaching Christ that stays faithful to the text. However, Chapell’s understanding of what it means to preach Christ is too myopic. After reading his work, one gets the sense that for Chapell, “preaching Christ” means nothing more than “preaching justification.” He mentions several times the problem of “works righteousness” in the Christian life. While self-righteousness is indeed a problem for many Christians, there are more elements to redemption than simply the issue justification apart from good works. Aside from this one critique, Chapell’s book offers many insightful methods for the task of preaching and is an invaluable addition to any preachers library.