What would it really be like to move to Chicago? (infographic)

Center Church Chapter 3: The Gospel Affects Everything

This is the fourth installment in my review of Center Church by Timothy Keller (2012). You can also read the introduction, chapter 1, and chapter 2.

The richness of the gospel. Keller expounded on three truths to “show that the implications of the gospel are endless” (p. 46).

• The incarnation of the gospel and the “upside-down” aspect of the gospel. Jesus emptied himself for us. So we serve regardless of race, wealth, or status.
• The atonement and the “inside-out” aspect of the gospel. The gospel is NOT that I work and do good and God accepts me. The gospel is that God justifies us by grace alone, then we obey from gratitude and joy.
• The resurrection and the “forward-back” aspect of the gospel. When Jesus came the first time, he saved us from the penalty of sin. When Jesus returns, he will restore creation. So we live in an “already, but not yet” condition.

A church that truly understands the implications of the biblical gospel will look like an unusual hybrid of various church forms and stereotypes (p. 47).

The gospel changes everything. We are saved by believing the gospel, and we are transformed in our everyday lives by believing the gospel more deeply (p. 48). Keller contended that the gospel transforms every aspect of the believer’s life. Moralism and relativism give two opposite extremes for our lives. The gospel offers a balanced approach. Keller discussed in one or two (long) paragraphs each how the gospel affects our beliefs and actions to:

• discouragement and depression
• love and relationships
• sexuality
• family
• self-control
• race and culture
• witness
• human authority
• guilt and self-image
• joy and humor
• attitude toward class

Personal reflections. The sections mentioned above are the heart of chapter three. And in my opinion, they are not only well-written, but also speak truth to crucial areas of the believer’s life. Let me just share what Keller wrote about how the gospel affects our witness:

“The moralist believes in proselytizing, because ‘we are right, and they are wrong.’ Such an approach is almost always offensive. The relativist/pragmatist approach denies the legitimacy of evangelism altogether. Yet the gospel produces a constellation of traits in us. We are compelled to share the gospel out of generosity and love, not guilt. We are freed from the fear of being ridiculed or hurt by others, since we have already received the favor of God by grace. Our dealings with others reflect humility because we know we are saved only by grace alone, not because of our superior insight or character. We are hopeful about everyone, even the ‘hard cases,’ because we were saved only because of grace, not because we were people likely to become Christians. We are courteous and careful with people. We don’t have to push or coerce them, for it is only God’s grace that opens hearts, not our eloquence of persistence or even their openness (Exod 4:10-12). Together, these traits create not only an excellent neighbor in a multicultural society but also a winsome evangelist ” (p. 49-50).

This passage spoke directly to my heart. As we start a church in Chicago, I sometimes (often) feel like the responsibility of the church being built rests on me. Sure, there are things I must do, but ultimately the gospel only goes forward because of God and his grace, not anything special I say.

If you read this chapter, what did you think? Anything stick out to you? Did you disagree with anything?

Center Church Chapter 2: The Gospel is Not a Simple Thing

Life happens, and so it’s been a couple of weeks since my review on Chapter 1 of Tim Keller’s (2012) Center Church.

The Bible doesn’t give one standard gospel outline.

Depending on the audience and the author, the gospel is presented different ways in different parts of the Bible. Keller points to the Synoptic authors using the phrase “the kingdom” over and over, but John uses the phrase “eternal life.” These are contradictions, just two ways of saying the same thing. But they aren’t just synonyms. They express “complementary aspects of the gospel, stressing both the individual and corporate dimensions of our salvation” (p. 39). Paul even stresses another point of the gospel, and that is justification. Again, these are contradictions. Keller details many of the similarities.

The gospel must be tied to the Bible’s story line and themes.

The Bible can be read two ways: the systematic-theological method (STM) or the redemptive-historical method (RHM). To read the Bible synchronically (STM) is to read along its topics: God, sin, the Holy Spirit, the church, marriage and the family, etc. This method emphasizes the Bible’s unity and the personal message of salvation. To read the Bible diachronically (RHM) is to read it in its plotline: creation, fall, redemption, renewal. This method emphasizes the narrative of the Bible and the purpose of salvation: creation’s renewal.

D.A. Carson has written that one should use intercanonical themes: those that draw from the story and themes of Scripture. These intercanonical themes can be used to present the gospel, but none of them gives the full picture. Carson listed twenty of these themes, but Keller only noted and explained three: the exile and our homecoming; the covenant and its fulfillment; and the kingdom and its coming. In each theme, one should examine it through the lens of creation, sin, Israel, Jesus, and restoration.

The gospel must be contextualized.

Two quotes will sum up this short section:

The gospel has supernatural versatility to address the particular hopes, fears, and idols of every culture and every person (p. 44).

Different cultural audiences respond to different approaches of nuancing and shaping the same message (p. 44).

Keller wrote that because contextualization is so significant, that the third part of the book is devoted to it.

Personal Reflections:

This chapter built on the premises in Chapter 1 about the two ways to present the gospel: personal or narrative; themes or story (or whatever other terms one ascribes to these). Keller suggests Carson’s intercanonical themes as the best way to use both approaches at the same time.

I enjoyed reading the three themes that Keller covered. I can see how someone should use the theme that will most relate to their audience. Contextualization is not the dirty word that I thought it was when I was in college. Every time I open my mouth I contextualize the gospel: by using English; by my phraseology; by my appearance; by my approach to the text. So I should make certain that how I am contextualizing is going to be the way that best present the gospel. I look forward to the part of the book.

Please consider adding your reflections in the comments below.