Union Magazine Issue 4

Magazine

Issue 04

Preaching Christ Editorial Michael Reeves Preaching Matters Peter Mead Preaching Christ Sinclair Ferguson

Reading Scripture with the Fathers Daniel Hames A Theology of Preaching Glen Scrivener

The reformation of Christ’s church worldwide.

W W W.T H E O LO.G Y

S C H O O L O F T H E O LO GY

PUBLISHING

MISSION

RESEARCH

Preaching for Pastors Sinclair Ferguson, Michael Reeves Ad and Eryl Davies.

Union, Ligonier Ministries and the Evangelical Movement of Wales welcome pastors, regular preachers and those who want to grow in preaching ministry to this day conference. We want to serve local churches and equip preachers to offer the Christ of the scriptures to the hearts of their hearers.

27th November 2019 Union Campus,

Book your place at

Bryntirion, Bridgend,

www.preachingforpastors.org

South Wales

0330 123 4446

Contents

We are a ministry of the church for the sake of the church, that she may be fit for Christ.

06

Michael Reeves

08 Editorial Board Michael Reeves (Editor) Daniel Hames (Associate Editor) Joel Morris Design There is Something MoreÂŽ

www.theolo.gy Freephone: 0330 123 4446 Twitter: @UnionTheology

12

OX4 3AJ

Preaching Christ Sinclair Ferguson

18

Reading Scripture with the Fathers Daniel Hames

26

A Theology of Preaching Glen Scrivener

34

Student Interview Stephen Unwin talks to David

Union Oxford The Old School House Hertford Street Oxford

Preaching Matters Peter Mead

www.thereissomethingmore.com hello@thereissomethingmore.com Find out more

Editorial

38

Renewal in Liverpool Peter Gower

Union Campus Bridgend Wales CF31 4DX Union is a registered UK charity #517324 Union Foundation US is 501(c)(3) not-forprofit

W W W.T H E O LO.G Y

5

E D I TO R I A L

Editorial This issue of the Union Magazine is devoted to the subject of preaching Christ. As you turn the pages, you’ll find articles on the theology of preaching, Christ and the Bible in church history, the importance of raising preachers today, and stories of Union students holding out Christ in needy places.

It’s unpopular In a strange way, talking about Jesus to Christians isn’t very popular any more. Among the old Puritans you can scarcely find a writer who did not write – or a preacher who did not preach – something called The Unsearchable Riches of Christ; Christ Set Forth; The Glory of Christ or the like. Yet today, what sells? What puts the smile on the bookseller’s face? What kind of sermons seem to gee up the troops on a Sunday morning?

People generally want to read and hear about themselves.

Their lives, their convictions, their behaviour. They like a challenge, an application, or even a bit of a (polite) telling off. Purposedriven, out-of-the-boatstepping, emotionally healthy Christian living is the way to gather the crowds.

There’s nothing necessarily wrong in that, of course; but that is not primarily what life is about.

‘For to me, to live is Christ,’ said

I consider everything a loss

As Sinclair Ferguson urges us

compared to the surpassing

on page 13, we don’t want

greatness of knowing Christ

to jump on a bandwagon of

Jesus my Lord’ (Philippians 1:21;

speaking about this subject

3:8). Startling words, all too

simply because it’s a popular

easily dismissed as religious over

theme with some now. Rather,

excitement. But Paul was not

in Union, this is about our very

raving; he was speaking plainly

core values. We want to raise

the deepest wisdom: that life is

up leaders for the church who

found in Jesus Christ, the author

give their lives to proclaiming

and source of it, and if we know

Christ because they have been

him rightly, we will find nothing

truly, personally captured by his

so desirable, so delightful, as

beauty and glory. We believe

him.

that churches served by such

It’s popular

leaders will truly bless the world.

Talking about ‘preaching Christ’ cannot be a question of branding

In another way, talking about

for us, but of our whole lives and

‘preaching Christ’ is also quite

ministry.

popular. In fact, for some in the Christian world, it might sound a rather well-worn theme by now. Lots of books, conferences, and blog posts are devoted to ‘preaching Christ.’ It may be that pastors are hotter on the idea than their congregations, or that ‘Young, Restless, and Reformed’ have made it a catchphrase, while wider evangelicalism hasn’t caught the bug.

the apostle Paul. ‘What is more,

W W W.T H E O LO.G Y

The knowledge of the glory of the Lord…

‘For the earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.’ (Habakkuk 2:14) We have always said that Union

May we all—Union students,

is about mission. We are working

staff, Lead Mentors, supporters,

for the reformation of Christ’s

and friends—give ourselves to

church worldwide so that, by her

delighting in God through the

witness, the earth would be filled

gospel of his Son, and so draw

with the knowledge of the glory

many more to Christ our life

of the Lord.

before that great day comes.

This great moment will come.

We’re so grateful for your

We’re waiting for the day when

interest in this ministry and

Jesus Christ, the radiance of the

for your support. We hope

Father’s glory, steps out from

and pray that what you read

behind the curtain and descends

here will encourage you and

to dwell with us. How could

draw you deeper into the great

we not labour with him now in

commission before us to see

holding out his salvation to men

Christ made known.

and women and everywhere?

__

How could we hold on to the

Michael Reeves,

promise of such a wonderful

President and Professor

future hope without talking

of Theology

about it? ‘Woe to me if I do not preach the gospel!’ says Paul in 1 Corinthians 9:16.

UNION MAGAZINE

7

S C H O O L O F T H E O LO GY

Preaching Matters Peter Mead Preaching matters because our

dynamic, not just an exegetical

These three relationships make

God is a speaking God. Preaching

pursuit.

preaching such a dynamic and

matters because our God has

vital subject for us to study at

a redemptive plan to transform

The second relationship is between

Union. Preaching should never be

hearts and lives through the spoken

the preacher and the listeners. This

a niche subject studied separately

word that points listeners to Christ.

is a vital relationship, whether the

in a corner. Actually, preaching

Preaching certainly matters, and

preacher has a long-term ministry

is where all the other studies

yet we can so easily drift into a pale

amongst that congregation, or

should converge. The biblical

imitation of what God intends. I

even if the preacher’s connection

studies, original language exegesis,

know personally how the pressures

is limited to that one sermon as a

theology, history, practical and

of real-life ministry can squeeze the

visiting speaker. The preacher’s

pastoral theology all come together

dynamic of preaching into a merely

privilege is not simply to convey

when we think about how to preach

mechanical process. I understand

truth, but to incarnate that truth

God’s Word to a congregation.

how tempting it can be to lower my

and communicate it via a highly

expectations and simply offer some

personal connection. It is when

At Union it is our passion to produce

good textual explanation garnished

we lose sight of the importance of

graduates who are capable of

with some appropriate applications.

communication that great content

handling God’s Word accurately

can get lost in the dense foliage of

and who are passionate about

Christian preaching should be

a dull delivery. To not communicate

communicating it effectively to

profoundly relational because our

as well as we can is to not love the

others. The Good News that we

God is. That is why we start each

listeners as much as we should.

have flows from God’s generous

preaching course at Union with a

heart and so should spill out from

reminder that preaching involves

The third relationship is between the

our hearts in all our ministries.

a whole set of interconnected

listeners and God. This is the goal

Our approach is to combine the

relationships. First there is the

of our preaching. Whether we are

expected process of passage study

relationship of the preacher with

introducing listeners to the gloriously

and message formation with a

God. This is a vital relationship

good news of Jesus for the first time

pastoral concern to understand

upon which to build the ministry of

or building up believers by bringing

how people are changed by

preaching. The preacher’s task is, in

them back to the wonder of God’s

hearing God’s Word proclaimed – a

fact, a real privilege. The preacher

goodness, our goal should always

Word inspired to offer redemptive

does not simply go to the Bible and

be their relationship to him. They

transformation at every step. Our

find a message to preach, but rather

will not find life by simply knowing

approach is to not just study about

the preacher gets to go to the Bible

their Bibles and applying some life

preaching as a subject, but to have

and meet the God who reveals

lessons. They need to be graciously

students gain experience preparing

himself there. As Haddon Robinson’s

invited to trust in the character of the

and delivering messages, receiving

definition of Biblical Preaching puts

God who reveals himself through the

feedback and growing as effective

it, in the context of the preacher’s

Bible, while praying that the Spirit

communicators of God’s Word.

biblical study, the preacher derives

of God will truly magnify Christ in

a message that “the Holy Spirit first

their hearts and lives as they listen

applies to the preacher, and then

and then live in response to what is

to the listeners.” This is a relational

preached.

W W W.T H E O LO.G Y

“

“

Preaching our God has a redemptive plan to transform hearts and lives through the spoken word that points listeners to Christ.

This past week I was in a classroom

Preaching is never easy and there

bring long-term relational health in

on the Union campus listening to

is always more for every one of us

the church, and effective outreach

students deliver their final sermons

to learn. Nevertheless, at Union we

by the church. Not only do our

in this year’s course. We were

believe that raising up theologically

congregations need good preaching,

on the threshing floor as Ruth

informed and pastorally motivated

our world does.

approached Boaz, alongside Ezekiel

preachers is central to our calling.

__

as he saw God’s throne, and ringside

For the church to be healthy there

Peter Mead is a leader of Trinity

as Jacob wrestled through the night.

must be a steady diet of healthy

Chippenham, a mentor for Cor Deo,

They were not the easiest passages

meals served up Sunday by Sunday.

and teaches at Union School of

to preach, but they were preached

Very few of us achieve 5-star

Theology.

to point us to God’s goodness and

gourmet preaching, but it is the

grace ultimately revealed in the

steady diet of healthy food lovingly

person of Christ.

served by caring shepherds that will

UNION MAGAZINE

9

We form men and women to grow Christ’s church.

Union

School of Theology ust.ac.uk

PUBLISHING

Preaching Christ: Comment, Caution, Counsel Sinclair Ferguson Preaching Christ is undoubtedly

the present day. That is but a fraction

preaching Christ also stress the

a subject that merits book-length

of books on preaching published in

importance of the blessed Trinity?’

treatment.

this period. But to a contemporary eye

But that aside, in any discipline a

there is a surprising common feature

statistical ‘spike’ or ‘cluster’ of this

There is more in those last three

in the books I own published between

nature (e.g. a particular disease),

words than meets the eye, but to that

William Perkins’ Puritan classic, The

leads students of the discipline to

we will return momentarily.

Arte of Prophecying (English, 1606)

seek a specific cause for it.

and the two classics of the modern Our responsibility to ‘preach Christ’

era, D. M. Lloyd-Jones’ Preaching and

So, what explains this ‘cluster’

lies on the surface of the New

Preachers (1971) and J. R. W. Stott’s I

of interest and emphasis in

Testament. He is the heart of the

Believe in Preaching (1981, USA title

preaching?

gospel (Rom. 1:1-6), although it

Between Two Worlds).

should always be remembered that

Perhaps in fifty years or so

he is not the whole of the gospel (it

The common feature? Only one of

someone will provide a magisterial

is ‘the gospel of God, 1 Thess. 2:8).

my hundred volumes has Preaching

analysis and interpretation. My own

Christ himself taught his apostles to

Christ as (or in) its title — a single

guess, for what it is worth, is that

preach him (Lk. 24:46) and to teach

address by the admirable American

part of the answer is found in one

others to do likewise (Matt. 28:18-

Episcopalian Bishop Charles P.

word: Hermeneutics. Its coming

20). Thus, from the Day of Pentecost

McIlvaine, a brilliant fellow-student

to prominence brought with it a

onwards, Jesus Christ was preached

and friend of Charles Hodge (and as

new interest in the (actually old,

(Acts 2:22-36; 3:11-26; 8:4-5 etc.). It

far as I know the only American ever

but much neglected) discipline of

is particularly clear that Paul saw this

to lie in state in Westminster Abbey!).

biblical theology.

1 Cor. 1:23; 2:1-2; 2 Cor. 1:19; 5:18-

More striking still, none of these books

I remember as a teenager reading

21; Gal. 3:1; Eph. 2:13; Phil. 1:15-18;

contains a chapter on preaching

that the ‘conference joke’ at the

Col. 1:28).

Christ – not C. H. Spurgeon (Lectures

first Keele Congress of Anglican

to My Students), not Dr. Martyn

evangelicals (1967) was that

In this context, however, we encounter

Lloyd-Jones, not Dr. John Stott. But

‘Hermeneutic’ was a German

a curiosity-arousing fact about book-

in more recently published books

professor of theology (Herr

length treatments of preaching which

it has become de rigueur to focus

Meneutic!). A discipline involved in

is worthy of comment:

on preaching Christ. It might not be

the interpretation of any literary field

too strong to say that any book on

was now being applied in a much

preaching that failed to do this would

more detailed and self-conscious

in many circles today be regarded as

technical manner to the reading of

profoundly inadequate.

the Bible.

hundred volumes large and small,

Now, it might be asked by way of

In turn this raised the profile of

dating from the Reformation period to

a tu quoque, ‘How many books on

biblical theology. Heretofore to most

as central to his task (Rom. 10:13-17;

Comment The ‘preaching section’ of my bookcases contains perhaps a

W W W.T H E O LO.G Y

“

“

For he is the same today as he was yesterday.

Thus, perhaps, God will raise up a new generation of men who can say ‘Him we proclaim’.

UNION MAGAZINE

13

evangelicals this expression denoted

With the apostle Paul we rejoice

puzzles) come in one of a number of

no more than getting your theology

if Christ is preached (Phil. 1: 18)!

forms. Seasoned crossword puzzle

from the Bible, while to others it was

Speaking personally, I align myself

solvers (of whom I am not one!) will

a reference to a movement among

with the emphasis that anyone who

recognise them immediately. But

largely neo-orthodox scholars. Only

preaches from either Testaments

they simply mystify the uninitiated.

now was the term being broadly

needs to preach Jesus Christ. But a

The person who understands the

understood by evangelicals in

‘cluster’ phenomenon, a spike in the

code solves the puzzle. To apply

the sense intended by the title of

graph of literature, should give us

the metaphor, there are basically

Geerhardus Vos’s 1948 ground-

pause to ask if there are cautionary

X number of ways you can ‘get to

breaking book. In fact, a redemptive-

notes we need to hear.

Christ’ from the Old Testament. While

historical approach to interpreting and expounding Scripture had long

Caution

not all these ways will work for every passage, one or more of them will always work. The solution is always

been preserved in a few oases of reformed theology (think of Herman

Two cautions are, perhaps, worth

C-H-R-I-S-T. Eventually the method

Witsius’ The Economy of the

noting. They relate to biblical balance

can be learned and employed, and

Covenants or of Jonathan Edwards’

and biblical fulness.

in turn one’s hearers will be able to employ it in their own reading of the

History of Redemption, or of George Smeaton and Patrick Fairbairn).

By raising the issue of ‘balance’

But now it was becoming common

in this context it is enough to ask

Bible.

property, and in due season created

whether we are in danger of a form

The needed caution here of course is

various ‘schools’ of approach.

of Christo-monism in our preaching

that the programme or pattern easily

which has been abstracted from a

produces a certain ‘sameness’ and

In this context, Luke 24:27 became

biblical trinitarianism. The Christo-

eventually even a kind of ‘Oh, not

a major text, even the central

monism of which Karl Barth was

another crossword puzzle solution

hermeneutical key.

accused (not least by evangelicals),

sermon’ form of boredom in the

was nevertheless accompanied by

hearers. Those who employ the

Here it should be underlined that

a heavy dose of trinitarianism. It is a

approved method (and institutions

our forefathers (those who authored

question whether this is true of the

and programmes almost always

my hundred books) preached ‘Christ

contemporary recovery of Christ-

have one) tend to end up sounding

and him crucified’ to great effect;

centred preaching. I suspect it is

more or less the same as each

dare one say to greater effect than

still the exception to hear someone

other. This hardly accords with

we do? But they did so, in a sense,

showing you ‘How to get to the

how different from each other the

intuitively, because they read and

Father from the Old Testament’, or

apostles must have sounded.! In

knew their Bibles well and were

for that matter, to the Holy Spirit. We

some ways, however, we can make

grounded in reformation principles

are, after all, baptized ‘in the name of

a more serious mis-step in ‘preaching

of interpretation. But now a more

the Father and of the Son and of the

Christ from the Old Testament’. We

self-conscious approach was

Holy Spirit’ (Matt. 28:19). Amen?

show the congregation how to ‘get

encouraged, so that, in particular,

But there is also the issue of ‘fulness’.

to Jesus’ from the text (be the genre

preaching Christ from the Old

Here we should note a subtle

history, prophecy, wisdom, psalmody

Testament Scriptures was developed

danger in a programmatic approach

or whatever). But in the process of

in a much more programmatic

to preaching Christ from the Old

exposition little more than lip service

way, especially in some theological

Testament. It can too easily give the

is given to the actual texture of the

schools and training programmes.

impression that the Old Testament

text itself and the life-situation of

is a kind of theological crossword

those embedded in it. The important

puzzle. The ‘clues’ (as in crossword

task is seen to be to show that it really speaks about Christ. But too

W W W.T H E O LO.G Y

PUBLISHING

often there is (i) a lack of covenant consciousness and consequently (ii) little or no emphasis on the nature of the Old Testament believer’s bond of union with Yahweh who fully reveals himself in Christ.

The danger to which this then leads is that once we have used the clues to solve the puzzle and ‘got to Christ’ – we stop. We have pencilled in C-H-R-I-S-T, but not preached Jesus Christ himself clothed in the garments of the gospel (the phrase is Calvin’s). We have solved the puzzle, but we have not really introduced our hearers to the person, Jesus himself. We have not ‘portrayed’ him as crucified (Gal. 3:1).

When this is so, our hearers are left with an appreciation of the Bible’s plot line, but at the expense of meeting its Chief Character who is the same in our ‘today’ as he was ‘yesterday’ (that is ‘in the days of his flesh’, cf. Heb. 13:8; 5:7). For that we need to begin with the Gospels and work backwards, not with the Old Testament and work forwards.

In fact, ‘Emmaus Road’ preaching may not be such after all. For in ‘Emmaus Road’ preaching’ Jesus himself draws near, expounds his own word, and hearts burn as a result of hearing him preach his word (Lk. 24:15, 32; cf. Rom. 10:14b, ESV margin; Eph. 2: 17).

Here is a litmus test. Perhaps millions of sermons are now available online. Of how many of the galaxy of preachers

represented is your instinctive

the New. That, after all, is the

sense: He preached Christ and him

way the apostles learned how to

crucified; He was determined to

preach him; from the incarnation

know nothing but Jesus Christ; He

backwards.

proclaimed him (1 Cor 1:23; 2:2; Col. 1:28), and as a result I know,

At the end of the day, it is the

trust, love, and adore my Saviour

man who knows Christ best whose

and want to obey him more and

preaching will most satisfy those

more? Or is the central focus

whose request is: ‘Sir, we wish to

somewhere else, even somewhere

see Jesus’ (John 12: 21 – words that

good, sometimes even on the

in the past were often embedded

explanation of the text but not on

into pulpits).

the presentation of the person of Christ himself?

Counsel

So, if you are a new preacher, pour over the Gospels. And if you are a seasoned preacher, make sure you recalibrate your preaching to the

What will help us here, in the context

Christ they portray. For he is the

of this ‘cluster’ of emphasis on

same today as he was yesterday.

preaching Christ? What counsel will

Thus, perhaps, God will raise up a

help us grow—especially if we are

new generation of men who can say

young preachers—in ‘balance’ and

‘Him we proclaim.’

‘fulness’?

__ Sinclair Ferguson is Associate

One suggestion must suffice here:

Preacher and Elder at St. Peter’s

The Gospels. We need to read and

Free Church of Scotland, Dundee

re-read all four, meditate on them,

and a Teaching Fellow for Ligonier

be saturated in them, and come

Ministries.

to know Jesus Christ ‘today’ by knowing him as he was revealed ‘yesterday’. For he is still ‘the same’ (Heb. 13:8). Otherwise when we ‘get to Christ’ from the Old Testament, we may have too little to say about the Lord Jesus himself. Expressed in literary terms, the plot line will have swallowed up character analysis. If so, our preaching will present only a pale shadow of ‘the real Jesus’.

Perhaps there is a broader principle here: before we think about preaching Christ from the Old Testament, we need to learn to preach him, as incarnate, from

UNION MAGAZINE

“

At the end of the day, it is the man who knows Christ best whose preaching will most satisfy those whose request is: ‘Sir, we wish to see Jesus’

“

15

Available November 2019

Ad

“Systematic Theology is Letham’s personal bequest to the church of Jesus Christ. A magnum opus indeed—which students, ministers, and scholars will find to be a real stimulation to their theological taste buds!”

SINCLAIR B. FERGUSON

CROSSWAY.ORG

The Priscilla Programme The Priscilla Programme is designed for women who serve their local churches in voluntary ministries.

Following the pattern of Priscilla in Acts, it helps women learn how to teach other women ‘more accurately’, care for others more biblically, and be better prepared to give reasons for their faith and hope.

Consisting of six 10-week modules, the Priscilla Programme can be studied consecutively over two years, or taken as stand-alone courses.

For more information, including course fees and applications, visit www.ust.ac.uk/priscilla

We fuel reformation in churches and lives.

Publishing uniontheology.org

RESEARCH

Reading Scripture with the Fathers Daniel Hames The great theologians of the early church are known to us precisely as that: theologians. We tend to picture them as ancient academics, poring over candle-lit dusty tomes in the library, debating the intricacies of arcane terminology, and so on. Apart from being a slightly unrealistic idea of what theologians do (!) the portrait is missing something important.

The likes of Gregory Nazianzus, Athanasius, and Augustine were pastors.

Many of the fathers are rightly known for battling heresy or making definitive contributions to the development of Christin doctrine, but for most of them, the vast majority of their time was given to pastoring. Week by week, they cared for and shepherded their flocks in all the same complexity of life we experience today. Week by week, they opened the Scriptures and preached. Delving into their sermons, evangelistic writings, or biblical commentaries shows us how creeds and councils weren’t abstract matters for these men, but went hand-in-hand with their pastoral ministry of opening Scripture. Alongside ‘the unassumed is the unhealed’ or homoousios, appreciating the way they read the Bible, saw its witness to Christ, and preached accordingly, has much to offer us today.

Christ the Theme of Scripture In the second century, in the context of the increasingly hostile Roman empire, the church’s best theology was done by its evangelists and apologists. Often thinking on their feet in response to challenges from Jewish or pagan critiques, these men were the first to begin piecing together the structure of Christian doctrine. Given that they lived so soon after the life, death, and resurrection of Jesus, it’s striking just how Christ-centred their reading of all Scripture is.

Justin Martyr’s Dialogue with Trypho is an account of an evangelistic conversation he had with a Jewish man, Trypho. It came to be written down as a tract to persuade the Jewish people of the day that Jesus was their longed-for Messiah. In the conversation, Justin limits himself purely to the Hebrew Scriptures, but sees in them a depth of revelation of Christ that might surprise us today.

His argument is that God the Son is revealed in the Old Testament as the Lord of Israel and that his coming incarnation is constantly foreshadowed and promised there.

The One who met with Abraham outside his tent in Genesis 18 was

W W W.T H E O LO.G Y

“

Given that they lived so soon after the life, death, and resurrection of Jesus, it’s striking just how Christ-centred their reading of all Scripture is.

“

‘sent… by Another who remains ever

key to understanding Scripture rightly

Irenaeus, on the other hand, turned

in the supercelestial places, invisible

is the person of Jesus Christ.

to Scripture to understand the story

to all men,’ and yet, because of

of salvation. In the Bible, he also

Genesis 19:24, clearly ‘is both God

Later, Irenaeus’ account of the Bible’s

saw a story of creation, fall, and

and Lord, and ministers to Him who

overarching narrative was something

salvation. Instead of gnosis, it was

is in the heavens.’ Here, as in many

like an early ‘Bible overview.’ Like

centred on the person of Jesus, who

other Old Testament passages, he

Justin, his purpose was evangelistic:

revealed God’s purpose and destiny

sees the Father and Son working in

he was seeking to draw those in

for humanity, and secured it for us

concert. The change of name given

the grip of the Gnostic heresy to the

by his work on earth. Humanity

to Hoshea son of Nun, who became

truth of the gospel. The Gnostics told

was created (and created good!) in

Joshua (or Jesus), reveals the name

a story of the fall from paradise of

Christ’s image to know him eternally,

of God: the one who would lead his

a semi-divine being that ended up

but was plunged into death by

people into the promised land and

producing the physical creation, which

Adam’s sin. When Christ came,

rest. Because Justin isn’t leaning

they thought to be pretty rotten. They

taking to himself that very humanity

on the New Testament, he doesn’t

held out hope that human spirits could

and answering Adam, the gate was

reference John 1:18 or Colossians

rise up again, throwing off the prison

opened to new life, salvation, and

1:15 which speak of an invisible and

of the body and the constraints of the

glory. As he saw it, Adam in the

unseen God revealed by his ‘image’

material world through gnosis inside

garden (Eden) had brought death

who is ‘at the Father’s side’ – but the

knowledge possessed by a select few.

to all by disobediently eating from a

reader can see immediately that his

tree.

UNION MAGAZINE

21

But in another garden—

later in church history, a group of

scholarly institution (usually played

Gethsemane—Jesus had determined

theologians began to contradict the

off against the rival ‘Alexandrian

obediently to go to another tree on

consensus reading of the Bible that

School’). In fact there were only really

Calvary to undo all that Adam had

Justin and Irenaeus represented.

three men who could meaningfully be bundled together in this way with

done. The fall of creation was thus ‘recapitulated’ or transformed in the

Important among this group of

a consistent approach to biblical

uplift of redemption, and humanity

challengers was Theodore of

interpretation and theology: Theodore

finally entered into God’s original

Mopsuestia (c.350–428), who

and his teacher, Diodore of Tarsus,

plan for it: sharing his own glory in

is sometimes referred to as ‘the

along with Theodore’s most famous

union with Christ. This is a history of

Interpreter.’ Going quite dramatically

student, Nestorius.7

salvation and a biblical theology that

against the flow, Theodore argued

is to, from, and for Jesus.4

that the Old and New Testaments

What’s vital for us to note is that their

were separate bodies of literature

non-Messianic approach the Bible

Patristics scholar John McGuckin

from different sources: one Jewish and

sprang from their theology of the

summarises all this well, speaking of

one Christian. For example, Theodore

person of Christ. It went like this: Jesus

the wider tradition of interpretation

said that the Psalms ought not to

was just a man. He wasn’t even born

among the fathers.

be understood in a Messianic way,

when the Psalmist was writing, so the

but should generally be understood

Psalms can’t be about him. Theodore

‘The patristic writers… regard the

as relating to the various kings of

believed the Lord was divine—

text as a continuous narrative of the

Israel. He believed only a handful of

Theodore wasn’t an Arian—but he

Logos himself. It was the Word who

the Psalms had any Christological

argued that we ought to distinguish

spoke through all the prophets, the

interpretation.6 To understand the

carefully between Jesus the man and

Word who inspired the psalms, the

Psalms, Theodore would have you

God the Son. The two were united

Word who appeared to Abraham,

leaf through the books of Samuel,

in appearing as one person because

Moses, and Jacob, and so on. In every

Kings, and Chronicles to place the

God the Son had ‘assumed’ the man

instance the text (be it Old or New

Psalms somewhere in the history

Jesus, forming a kind of partnership or

Testament) relates to the Logos’

of Israel and her kings. There you’d

co-operation.

revelation of God, whether in the life

have your answers! Justin and

of the Trinity or the earthly economy

Irenaeus wouldn’t have disagreed

In seeming to divide Christ into two

of salvation… This thoroughgoing

with that at all, but they’d also look

persons, Theodore’s theology also

christocentricity, and the different

at Peter’s Pentecost sermon in Acts

began to pull apart the biblical picture

understanding of historical reality,

2. They’d want to follow his lead in

of salvation. Jesus of Nazareth,

marks off their exegesis from

understanding the Psalms primarily

empowered by God the Son, became

contemporary interpreters…’5

in the light of the life, death, and

not the Saviour, but a uniquely grace-

resurrection of Jesus. Jesus was the

filled example of the true Christian

For the fathers, Scripture was a single

central theme of the Bible in their

life to be copied. A trailblazer we

book, written by a single author, with

minds in a way he simply wasn’t for

could follow.8 This Christology,

a single theme.

Theodore.

known as ‘Nestorianism’ (because

Who is Jesus?

Theodore and his friends are

roundly rejected by the church and

sometimes slightly misleadingly

condemned over successive councils.

The theological convictions behind

called the ‘Antiochene School’ of

The orthodox bishops and pastors

the early church’s reading of Scripture

patristic theology, which suggests a

saw that Diodore, Theodore, and

were perhaps best shown when,

rather grand sounding and esteemed

Nestorius had a picture of Jesus

Theodore’s pupil popularised it) was

W W W.T H E O LO.G Y

RESEARCH

that had begun to poison both their

If, as Theodore and Nestorius thought,

understanding of salvation, and of

Jesus the man only shows up part-

Scripture. If Jesus of Nazareth, born

way through history to announce

of Mary, was anything other than

something entirely new in the story

God himself come down to save us,

of redemption, he’s hardly relevant to

he could never be the central theme

the Old Testament and not truly the

of the whole Bible and its story of

theme of all Scripture. But if Jesus is

redemption. It was all intertwined.

the God of creation, Israel, and the

One Christ, One Bible

prophets enfleshed, revealing himself and redeeming us, then the whole of Scripture cannot but revolve around

The razor-sharp Cyril of Alexandria (376–¬444) led the charge in dealing with Nestorianism. Cyril wanted to be clear that unless Jesus was none

him.

Endnotes [1] Justin Martyr, Dialogue with Trypho, 56.

[2] Dial., 56 [3] Dial., 75 [4] See Irenaeus, Against Heresies, book 3.

[5] John McGuckin, St Cyril of Alexandria and the Christological Controversy, p. 190.

[6] Probably Psalms 2, 6, 16, 68, and (perhaps) 54. See, for example, J. Behr, The Case Against Diodore and Theodore, p. 35; Dudley Tyng ‘Theodore of Mopsuestia as an Interpreter of the Old Testament’, Journal of Biblical Literature 50 (1931): 298–303.

[7] Donald Fairbairn, ‘Patristic Exegesis and Theology: The Cart and the Horse’, Westminster Theological Journal, vol. 69 (2007): 1–19.

[8] Charles Gore famously remarked that the Nestorian Christ was a fitting Saviour for the Pelagian man.

[9] Cyril of Alexandria, Introduction to Commentary on Isaiah, translated by Robert Charles Hill.

Christ in all the Scriptures

other than God the Son himself, personally our flesh and blood, then

Gnostics and Nestorians will fail to

there was no salvation for us. All

enjoy the true gospel because they

Cyril’s ammunition here came from

scatter apart the man Jesus, the story

his long years preaching, pastoring,

of the Bible, and the revelation of God.

and writing biblical commentaries

But if we go with Justin, Irenaeus,

as Alexandria’s archbishop. Leafing

and Cyril we’ll see the whole Bible

through his commentaries on Isaiah,

sparkling with the grand sweep of

John, or the Pentateuch, you quickly

God’s gracious redemption in Jesus.

spot the deep foundations of his

The fathers saw the connection

arguments against Nestorianism. He

between these things as worth

read Scripture as one book, all held

fighting for because it made a

together in Jesus the God-Man, and

difference to real Christian lives every

believed it must be read that way

day. It’s pastoral wisdom that we can

deliberately.

put into practice now.

‘Although the discourse of the holy

How will we go about opening the

prophets is always obscure, it is full of

Bible with a friend who doesn’t yet

hidden thoughts ready to deliver to us

believe? How will we give scriptural

the premonition of divine mysteries.

comfort to a church member who

Christ, in fact, himself is the fulfilment

is terminally ill? How do we sustain

of the Law and the prophets, as the

ourselves daily with the word of God?

Scripture says. Those who want to clarify such traces and the obscure

The answer is to look for Jesus in all

of thought need to apply themselves

the Scriptures.

with the eye of the mind and keen

__

understanding both the precision

Daniel Hames is Associate Director

of the facts and a development of a

of Union and lectures in systematic

spiritual interpretation.’9

theology.

UNION MAGAZINE

23

We fortify the Church’s mission through theological excellence.

research.ust.ac.uk

PUBLISHING

A Theology of Preaching Glen Scrivener It is often said that the real issue in

this Word of God is now preached

a preacher dare to speak the word

preaching is not ‘How to?’ but ‘How

in the church by preachers lawfully

of the LORD?’ What is the nature

can?’ How can a preacher stand

called, we believe that the very Word

of divine revelation such that this

before a congregation and dare to

of God is proclaimed and received by

is even possible? Once we have we

speak ‘In the name of the Father

the faithful.’ 1

addressed this we will find that the

and of the Son and of the Holy

‘How to?’ has been decisively and

Spirit’? The ‘How can?’ is by far the

Luther would agree:

more pressing question. And yet, in

“Tis a right excellent thing, that

the textbooks, at the conferences

every honest pastor’s and preacher’s

and in preaching groups it seems

mouth is Christ’s mouth, and his

the ‘How to?’ is the perennial

word and forgiveness is Christ’s word

concern. Notes or full script?

and forgiveness… For the office is not

Powerpoint or no? Topical sermons

the pastor’s or preacher’s but God’s;

or lectio continua? These questions

and the Word which he preacheth

abound. Even issues like ‘how to

is likewise not the pastor’s and

address the heart?’ or ‘how to

preacher’s but God’s.”

much more faithfully shaped.

2

preach wisdom literature?’ threaten to drown out proper theological

Or consider this from John Calvin:

reflection. All the while the ‘How

“When a man has climbed up into

can?’ question stands above our

the pulpit… it is [so] that God may

practice demanding an answer.

speak to us by the mouth of a man.” 3

Our silence on this issue could

The reformers viewed preaching as

simply reflect the pragmatic spirit

God’s own word proclaimed in His

of our age. We want to know what

name, by His power and with His

‘works’ so we can copy it. But I

authority. More to the point this is

suggest there is a deeper problem.

the bible’s own teaching, as we’ll

Fundamentally we have an

see. Proclamation of the word of

impoverished theology of revelation

Christ is not simply an explanation

which fails to appreciate what

and application of the Bible. It is

evangelicals from another age held

itself a divine encounter in which

dear – namely that God Himself

the Spirit again confronts the

addresses us in preaching.

hearers with the omnipotent force of God’s own Word.

Consider this classic statement of reformed faith from the Second

In the face of such an audacious

Helvetic Confession:

claim, the ‘How to?’ must be put on hold. This paper seeks a

‘The Preaching of the Word of God is

theology of revelation that is able

the Word of God. Wherefore when

to address the question ‘How can

W W W.T H E O LO.G Y

Encountering the Speaking God Let’s begin at the beginning. Our God is the Speaking God. The eternal life of Father, Son and Spirit has ever been an out-going, communicative life. Because our God simply is Trinity there has never been such a thing as a God who then comes to speech. Arius was wrong: there is not a God who then has a Word. God’s existence does not precede His expression.

Rather God’s expression, His Word, is eternally constitutive of His life.

God is always and eternally the Speaking God. To encounter His Word is not to be obstructed or distanced from a divine reality behind His disclosure. Rather to receive His Word is to be drawn into the depths of His eternal reality as the Speaking God. Revelation, as the unfolding of God’s own life in Word and Spirit, is not simply what He does. It is who He is.

From the overflow of this communicative life came creation.

Again, by His Word and through the Spirit, God brought all things

into being (Genesis 1; Psalm 33:6;

Matthew 10:40). From Father to Son,

Consider how the book of Acts

John 1:1-4). The universe exists in

from Son to His bride and so out into

describes the growth of the word.

correspondence to God’s Word. ‘God

the world the Spirit carries divine

said... and it was.’ This means that

revelation.

•

of the Word. The universe is His

Contemporary proclamation is not

•

congregation and, derivatively, His

simply the remembrance of past

herald (Psalm 19:1-6). Humanity, as

events or the recitation of ancient

the pinnacle of creation, is supremely

words. To proclaim this Word in the

called to appropriate God’s

power of this Spirit is to stand in

revelation. Our vocation, not simply

a stream of revelation which both

as Christians but as creatures, is to

preceded and produced the universe.

of the Lord spread widely and

receive the Word. And in receiving

Our words witnessing the Word

grew in power.

the Word we participate in the life of

have their source and authority in

the Speaking God.

the Speaking God who graciously

Where there is Scripture-consonant,

includes us in His ongoing life of self-

Spirit-empowered witness to Christ,

disclosure.

not only does the church grow - the

to be is to be an obedient hearer

What is more, He comes to participate in our life. In incarnation, the Word comes not simply to

Acts 6:7: And the word of God continued to increase

The Word of God

man or even just in man, but as

Acts 12:24: But the word of God increased and multiplied.

•

Acts 13:49: The word of the Lord spread through the whole region.

•

Acts 19:20: In this way the word

word grows. And it is God’s word, His presence and power attending and enlivening it.

man. God’s revelation could not be

In saying all this, it should be made

louder or clearer. The Word, Jesus

clear that the Bible has a vital role.

Consider also these verses from the

Christ, reveals His Father through

The law and the prophets proclaim

epistles:

His words and actions (e.g. John

the gospel of the Son in advance – a

‘…when you received the word of

14:5-11). Both these words and

gospel which was ‘according to the

God, which you heard from us, you

actions were committed to Him by

Scriptures’. The apostles attest its

accepted it not as the word of men

the Father (e.g. John 5:19ff; 8:26,38;

finished truth and significance for the

but as what it really is, the word

10:37f; 15:15; 17:6,14). These words

global church. Both Old and New

of God, which is at work in you

were entrusted to the disciples and

Testaments are the Spirit’s perfect

believers.’ (1 Thessalonians 2:13)

these actions were witnessed and

and authoritative testimony to the

remembered by them, all through the

Son. This completed canon stands

‘You have been born again, not of

power of the Spirit (e.g John 16:12-

above the church as its infallible rule

perishable seed but of imperishable,

15). In the power of that same Spirit,

and the test for all its proclamation. It

through the living

these disciples proclaimed them to

is enduringly and entirely the word of

and abiding word of God; for “All flesh

the world (e.g. John 20:21-23; Acts

God written.

is like grass and all its glory like the

1:8). The world’s response to this

flower of grass. The grass withers,

witness is their response to Christ,

Yet, to be true to these same

and the flower falls, but

and their response to Christ is their

Scriptures, we must confess that the

the word of the Lord remains forever.”

response to the Father (e.g. John

title ‘God’s word’ does not simply

And this is the word that was

14:22-26).

apply to the Bible. Already we

evangelized to you. (1 Pet 1:23-25)

have seen how the Son is originally To put it another way, the Father

and definitively ‘the Word of God’.

‘Remember your leaders, those

Himself confronts us in the Person

But we can also identify a third

who spoke to you the word of God.’

of His Son and the Son Himself

sense in which it is right to use the

(Hebrews 13:7)

confronts us in the Spirit-empowered

phrase ‘word of God.’ The witness

words of His messengers (e.g.

of the church – a Scriptural, Spiritempowered, Christ-focused witness – can also be called ‘the word of God’.

UNION MAGAZINE

27

PUBLISHING

So we see that the reformers did not

to notice my words let alone submit

Christ is proclaimed biblically there

overstate their claims. The preacher’s

to them as divinely authoritative. In

we can (and we must!) prayerfully

lips are speaking God’s living and

what context are my words to be

expect divine encounter.

active word! What does this mean?

heeded as God’s?

Recently I sat in a friend’s living

The first thing to say is that the

this context is not an institutional

room on a Tuesday afternoon. There

initiative lies entirely in the hands

or situational context. It is not

were about ten teenagers present

of the Speaking God. No human

God’s word because it is Sunday,

and we had John chapter 20 open

technique conjures Christ into the

this is a pulpit, and the preacher is

on our laps. I looked them in the eye

upper room. Equally no locked doors

ordained. The context I am putting

and told them that the risen Christ

can keep Him out! Revelation is

forward could apply to any number

had entered this living room and

always grace. So then, perhaps we

of situations – a bible study, a drink

was confronting each one of us in

should rephrase our question. Not,

with friends, a greeting card, even

a way more blessed than Thomas’s

How can we bring God’s word down?

a text message. We can speak

own encounter (this is the clear

But, How is it that God chooses to

words of immeasurable comfort to

implication of verses 29-31). I called

speak through our human words of

one another in a thousand different

on them all to confess Christ as their

witness?

situations. Yet the focus of this

Before we go on, you will notice that

paper will be on preaching to the

own Lord and God to receive the life that was on offer. Now, here’s the

Here is my central conviction:

congregation gathered around

question. If they refused to do so, had

At God’s initiative, preaching is God’s

word and sacrament by those the

they merely disobeyed me? Had they

own word when Christ is proclaimed

Second Helvetic Confession referred

merely disobeyed Glen Scrivener the

according to the Scriptures.

to as ‘lawfully called’. It is not that

preacher? No, to refuse my words

This draws together the three senses

genuine proclamation only occurs in

in this context is to refuse Christ

in which we have spoken of the

the Sunday sermon or only from the

Himself.

‘word of God’: Christ, Scripture and

lips of the ordained. Not at all. But

proclamation.

there especially we are to prayerfully

When are the preacher’s words God’s?

Here is a vital question. What is the context in which such feeble and faltering human words carry divine authority? I rarely expect teenagers

expect the voice of the living Christ.

This is the key context. And we must be wise to perceive when this context

In the rest of this paper I will just

holds. We still listen as Bereans to

tease out some implications of this

discern its biblical character (Acts

central conviction:

17:11). We still ‘test the spirits’ to discern its Christ-focus (1 John 4:1-3).

If proclamation fails these tests it fails to be proclamation. Yet where

W W W.T H E O LO.G Y

Christ must be proclaimed biblically.

We proclaim Him (Colossians 1:28).

The point of the sermon is not to inspire certain feelings, to convey certain doctrines, to enjoin certain ethics, to dissect certain passages.

The point of the proclaimed word is precisely the point of the written word – to witness the eternal Word (See John 5:36-47). We don’t preach Luke or Ecclesiastes. We preach Christ from Luke or Ecclesiastes.

Perhaps the Lord’s Supper provides a helpful analogy (it too is proclamation – 1 Cor 11:26). Just as the point of communion is the receiving of Christ by faith, so the point of the sermon is the same. He is as vital for sinners as bread to the famished. He is as available to sinners as the bread on the table. And in preaching, as in the sacraments, He is handed over to sinners for their nourishment.

Where Christ is received by faith, proclamation has done its work.

Where Christ is not graciously held out to the congregation the preacher has spoken in vain and the people go hungry.

What does this mean for the

us. The Word is being applied to our

‘application’ of the sermon?

hearts in lively, surprising, evocative, nourishing ways to the end that He

Often ‘application’ is taken to mean

might be trusted. We hear in order to

distilling the text into timeless

believe (Rom 10:14). This is the work

doctrinal propositions to be turned

of God – faith (John 6:29). The work

into contemporary moral injunctions.

of God for which the preacher aims is

Application on this understanding

not so much what the congregation

is a discrete portion of the sermon.

will do on Monday morning having

Once the preacher is done explaining,

been inspired by the word. The work

then come exhortations about our

of God is what God Himself does to

practical response. Usually the

the congregation right there in the

application is something along

Sunday sermon.

the lines of ‘read your bible, pray, evangelize.’ Occasionally it’s ‘Give

Application then is the Spirit’s work

money, cut out the porn, volunteer

in driving home the Christ whom

more.’

we proclaim. It is a work which we cannot perform as preachers but to

Now besides being a suspect view of

which we are called nonetheless. In

sanctification, this betrays a deficient

prayerful dependence we follow the

view of revelation. Here the bible is

way of witness in the Scriptures as

‘God’s instruction manual for life.’

they point to Christ. And we point,

The preacher is the expert coach.

too. With excitement, with passion,

And Christ? Where is Christ on this

with entreaty. And we say as Moses

understanding?

did regarding the bronze serpent: Look and live!

On the analogy with communion, such preaching is like the minister

Christ must be proclaimed biblically.

pressing into our hands not bread

Hopefully it is not a new thought

but a ‘To do’ list. We leave the

that Christ is the Word of God.

communion rail (or rise from the

Perhaps, though, it is a new thought

sermon) not so much savouring

to consider preaching as the word

Christ as resolving to improve. Not

of God. Therefore some may wonder

glorying in His work but plotting our

whether we have lost the vital

own.

importance of Scripture as the word of God.

But what if we took to heart the theology of revelation outlined here?

Absolutely not. Without Scripture we

In that case application would be

have no Christ. Without Scripture we

by the pointed driving home of the

have no preaching. Yet here is the

gospel. On this model, application is

irony. When the preacher is viewed

not what we must do on account of

simply as ‘explainer and applier’ of

the word. Rather, application is what

God’s word (the Bible), this results in

the word itself is doing to us and in

a lower view of Scripture.

UNION MAGAZINE

29

PUBLISHING

If preaching is simply explanation

In all this we communicate the idea

Christ must be proclaimed biblically.

and application of the bible then

that the bible is actually obscure,

Nothing has been said yet about the

it’s difficult to avoid the impression

boring, weak, vague and disjointed.

character of the preacher. This has

that the Bible stands in need of

So then the preacher’s task is making

been deliberate. It’s not the character

our interpretive and psychological

the obscure clear; making the ancient

of the preacher but the character of

expertise: the Bible needs explaining

relevant; enlivening the dead letter;

the word that is determinative. It’s

as an obscure text and it needs

making pointed application where we

not ultimately the skills, gifts or even

applying as a distant text. On this

find the bible too vague and providing

godliness of the preacher that will

understanding preaching either

cohesion to the disjoined Scriptures –

bring the word home to hearers. The

doubts or dilutes the authority

bringing things back to ‘the gospel’ or

Second Helvetic Confession continues

of the Bible. It doubts it if the

‘the kingdom’ or ‘the cross’ etc. Yet the

its article on preaching by saying...

preacher ‘comes between’ word and

bible is already perspicuous, already

... the Word itself which is preached is

congregation as the word’s helper.

living and active, already a persuasive

to be regarded, not the minister that

It dilutes it if the preacher ‘comes

word, already a pointed (application-

preaches; for even if he be evil and a

between’ simply to pass on Scriptural

making) address, already a witness

sinner, nevertheless the Word of God

information. In either case we are left

to Christ.

remains still true and good.

preacher even attempt to offer words

Perhaps the greatest need for

Whatever we say about the

in addition to the written word? If, as

preachers today is to understand the

character, gifting or expertise of the

the reformers contended so fiercely,

significance of this ‘already.’ We think

preacher it must begin with these

the Bible is perspicuous, why should

of the bible as an obscure and distant

immovable indicatives. The preacher

the preacher take up thirty minutes of

text given to the individual believer

is, first, recipient (and a thoroughly

the service but the Bible reading only

for the sake of their personal morality.

unworthy recipient) of God’s

three? If all that can be called ‘word

On this understanding the preacher

overflowing revelation. We gratefully

of God’ exists in the Scriptures alone,

comes along merely to strengthen

hear this word, knowing its divine

how do we dare to embellish with

Scriptural admonishments to piety. Yet

source and character. Preachers

our own blessed thoughts?

the bible was not given for the prayer

though find themselves carried along

closet but the pulpit. The Scriptures

in the same movement to testify to

Here is the problem: if the preacher

are the Spirit’s living testimony to

this same Word that holds them

is reduced to a bible-expert we

the Son, addressed to the church

captive.

inadvertently reduce the bible to a

and intended for proclamation to the

difficult text. And simultaneously

world.

with this question: Why should the

Thus the preacher is never a person

the preacher is raised up to stand

capable of preaching. Really the true

in the gap. The ‘scholarly’ among

What then is the role of the preacher?

mark of the preacher is that they are

us will dissect and expose the text

We don’t ‘stand in the gap’. We

incapable of doing otherwise.

with expert exposition. The ‘dynamic’

stand in a stream. We don’t draw

among us will ‘enliven’ the Word

out the living waters. The Scriptures

‘If I say, “I will not mention him, or

with rhetorical flair, persuasive

overflow. Already the written word

speak any more in his name,’ there is

apologetics and well-aimed

has this out-going character. God’s

in my heart as it were a burning fire

application. However, in either case,

word cannot be chained (2 Tim 2:9).

shut up in my bones, and I am weary

whether as explainers or appliers,

Preaching is simply the expression

with holding it in, indeed I cannot.”

preachers become essential aids for

of the Scriptures’ own uncontainable

(Jeremiah 20:9)

a word that seems less than ‘living

witness.

and active.’

W W W.T H E O LO.G Y

Conclusion This paper has sought to provide an answer to the ‘How can?’ of preaching.

Hopefully, along the way some of the ‘How to?’ has been addressed as well.

Yet, in the end, a true understanding of preaching should always propel us to the most urgent question: ‘How can we not?’

‘Woe to me if I do not preach the gospel!’ (1 Cor 9:16);

“

‘The love of Christ controls us …

Therefore, we are ambassadors for Christ, God making His appeal through us…’ (2 Cor 5:14-21)

‘Since we have the same spirit of faith according to what has been written, “I believed, and so I spoke,” we also believe, and so we also speak.’ (2 Cor 4:13) __

“

Glen Srivener is Director of Speak Life and teaches at Union School of Theology.

Endnotes [1] www.ccel.org/creeds/helvetic.htm [2]Quoted in Karl Barth, Church Dogmatics¸ I/1, p107.

[3]Sermon XXII on 1 Tim 3:2 “apt to teach”, quoted in THL Parker, Calvin’s Preaching, Westminster/John Knox, 1992, p24.

UNION MAGAZINE

31

We foster church growth through people and finances.

union-mission.org

S C H O O L O F T H E O LO GY

Student Interview David* Union’s Stephen Unwin spoke

wasn’t able to relocate again for

with David, a student on our MTh

studies, but because the MTh is

Programme in his first year.

delivered through a number of

Tell us about yourself.

I’m originally from the US but for the last five years I’ve lived in the Balkans, primarily doing gospel work in a Muslim context. I studied for an MDiv in the past but over these last five years, I’ve felt the need to deepen my biblical and theological understanding, so this year I’ve started studying with UST on the MTh.

intensive teaching weeks on the campus I’ve been able to continue in the Balkans and simply visit the campus a few times each year.

Studying like this has also impacted my ministry because I’ve been able to see how the studies practically fuel and shape ministry.

What has surprised you about studying at UST?

How have you found the teaching here?

I’ve mentioned the warmth of the community and that really fosters the academic side of the programme. It’s evident that the lecturers are experts in their fields, that’s obvious not just from the books and papers they’ve published but also from the lecturers themselves. The teaching is very engaging and thought-provoking but also accessible. Lecturers encourage us as students to freely ask questions but also challenge

I perhaps shouldn’t have been

them on their own teaching and

surprised, but what’s continually

ideas. You very much feel that

struck me is the warmth of the

you are studying the scriptures or

community. Studying here isn’t

particular doctrines together with

The main thing that attracted

simply an opportunity to study

the lecturer as peers while also

me to UST was their emphasis on

the scriptures and understand

gaining from their wisdom and

serious academic study which is

theology and ministry better, it’s

insight.

done for the sake and benefit of

also an opportunity to be refreshed

the church. Initially I thought that

personally and spiritually. I’m used

was a really nice, positive thing

to the American academic style

to say, but I wondered if it would

where you address lecturers as

really be the case. Having studied

professors (even in a seminary!)

with Union for a year now I’ve been

and where there’s often a clear

excited to see that it’s actually true.

distinction between faculty and

Faculty and students take great

students, but here I’ve found

care over their academic studies

that you get to know lecturers

and teaching, but it’s clear that

as brothers and sisters in Christ

it’s all done to serve Christ and his

on a first name basis. It’s been

people.

so encouraging to not only learn

Why did you join UST as an MTh student?

from them as scholars, but also as A second, very practical thing that

friends in their homes and through

attracted me to the MTh was the

the daily worship and prayer

delivery format. Having moved to

meetings.

the Balkans for gospel ministry I

W W W.T H E O LO.G Y

What do you think you’ve gained from your time here so far?

I’ve gained so much from the programme so far. To pinpoint a couple of things: I believe some people are called to serve the church in research and writing ministries and I’ve never been sure whether that’s for me or not. Being part of the community here while doing the MTh has been a helpful way to reflect on that possibility. As I expected it’s also equipping me in my current ministry,

*Surname removed for anonymity

Our School of Theology has 150 students in the UK and Europe this year.

From BA to PhD, studying with Union will equip you to delight in God, grow in Christ, serve the church and bless the world.

and I can see how it’s forming me

personal Bible reading and spiritual

for future ministry too. It’s deepened

growth - I was hoping that would

my ability and understanding when

happen and I’m so thankful it has.

it comes to teaching and discipling

__

others. Most of all God has used the

David is studying on the MTh

programme to reinvigorate my own

programme at UST.

UNION MAGAZINE

35

W W W.T H E O LO.G Y

UNION MAGAZINE

“

“

Studying here isn’t simply an opportunity to study the scriptures and understand theology and ministry better, it’s also an opportunity to be refreshed personally and spiritually.

37

MISSION

Renewal in Liverpool Peter Gower The Lord began to ignite a passion in

Ebenezer Chapel, there is no other

towards the goal of revitalising

my heart for church planting during

evangelical church in that council

Ebenezer. This was partly funded

my time as an undergraduate law

ward, and no reformed Gospel

student, and then as a church intern

church in the wider Walton area at

by Union Mission partners, SaRang

in Durham. Especially church planting

all. Estimates are that less than 2%

in the many vastly under-reached

of people in the area regularly attend

parts of Northern England.

any church.

In 2012 I moved to Liverpool and

Ebenezer Chapel, planted in 1906,

joined Christ Church Liverpool, a

was once a thriving church. In the

of gospel partnership between local

church in the city centre with a vision

last few decades its membership has

churches like Christ Church and

to plant and revitalise churches

fallen from the hundreds to around

Cornerstone working together, with

across Merseyside. I spent 6 years

15, mostly elderly, congregants.

working for UCCF, training and

Without external help the church

the Lords help, for the renewal of

equipping university students in

was moving towards closure.

evangelism through Christian Unions.

Ebenezer first reached out to Christ

During this time, I met (and married!)

Church for help in 2012. After further

Rachel. After being appointed as

conversations with another church

an elder at Christ Church in 2016,

leader in Liverpool, I was invited to

we began to think more specifically

discussions around March 2018 to

about future ministry, and particularly

explore the possibility of leading a

began to think about church planting

team to revitalise the church.

or church revitalisation.

After a few months of talking and “Estimates are that less than 2% of

praying, we decided to go for it.

people in the area regularly attend

Before meeting the leaders in March

any church”

2018, I barely knew anything about Walton. We felt no particular burden

We see a particular need for the

or call to the area other than seeing a

gospel in North Liverpool - one of

church in need of help, but we knew

the most economically deprived

it was an area in desperate need of

and under-reached areas of the

a vibrant gospel witness and we had

UK. It’s home to approximately

a conviction that we were willing to

250,000 people who live in different

go and do it with the Lord’s help if he

communities, most of whom have

wanted us to.

never really engaged with the gospel.

One such community is Walton.

So, in September 2018 I joined the

Walton has a population of around

Christ Church staff team as our next

15,000 people and aside from

church planter to work specifically

W W W.T H E O LO.G Y

Church. I’m grateful to the Lord for the faith and generosity SaRang and Union Mission have shown in wanting to support this vision. It’s also been a wonderful expression

“ Ebenezer.

“As we have got to know members, we’ve seen more of the wonderful ways in which the Lord has been providentially at work to prepare the way and bring things together.”

“

Liverpool’s home to approximately 250,000 people who live in different communities, most of whom have never really engaged with the gospel.

UNION MAGAZINE

39

MISSION

My wife and I have begun attending

is that this springboard will enable

and we trust that he will do it as the

Ebenezer occasionally on Sundays

us to bring wider and deeper cultural

Word is proclaimed in the power of

to get to know members. We’ve

change as we seek to welcome

the Spirit.

been holding information evenings

visitors and make disciples in the area.

to explain to the existing members

On May 12th we will begin full-time,

why things are changing and what

As we prepare for Ebenezer, I’ve

and I will be appointed as the pastor

that will look like, and to give them

started on the MTh programme at

of the church. Lots will change on that

a vision for the future of the church.

Union School of Theology. I’d been

first Sunday, and so we will need a

As we have got to know members,

thinking about further theological

special measure of God’s kindness

we’ve seen more of the wonderful

training for a few years, having a

as we get started in those first few

ways in which the Lord has been

desire to be equipped for a lifetime

weeks. We anticipate the work will

providentially at work to prepare

of fruitful gospel ministry. I applied

be long-term, slow, and hard, but

the way and bring things together.

to Union to do the MTh and started

know that the harvest is plentiful. Our

We’ve met members who have been

in January. I particularly appreciated

prayer is that by revitalising Ebenezer

praying for people to come and help

the flexibility and breadth of options

and re-establishing another gospel

for many years, and a godly family

at Union, especially since I’ll be

church in North Liverpool, we might

have recently joined the church

balancing it with pastoring Ebenezer.

partner with other gospel churches in

hoping to be part of seeing the

But the thing I most appreciated

the area in an effort to see even more

church revitalised - they have been a

about Union is its emphasis on

churches planted and revitalized.

great encouragement to us as we’ve

forming healthy, humble, godly

discussed and planned changes for

leaders who are delighted in Jesus. I

Please join us in giving thanks for the

the future. We’ve also seen the way

know that in the stresses and strains

witness of the church in Walton for

in which God has been graciously at

of pastoral ministry it’s easy to lose

many years and join us in earnest

work to humble both parties as we

sight of that, and I love that my time

prayer that the Lord would bring new

prepare to work together.

at Union keeps me coming back to

life to a dying church, for the sake of

that.

the lost, and for the glory of his name __

There are some particular challenges that come with revitalisation: for many

One of my chief tasks to prepare

Peter Gower is leading a church

of the more elderly members, change

has been pulling together a team

revitalisation project in North Liverpool

is a diffcult and painful process,

of gospel-hearted people willing to

and is studying on the MTh at UST.

involving loss and grief. Bringing

move with us in this exciting project.

change in a sensitive, clear and

For most this also involves moving

honouring way is often more diffcult

house into a completely new area of

than starting something new - yet

the city. We now have a core team

there is much grace and beauty in it,

made up of 12 adults, 4 children (with

particularly in seeing older believers

2 more on the way!), and 3 teenagers

get excited about reaching their

which we praise God for! We’re all

community once again. Our initial

excited to see what the Lord might do,

focus will be on changing Sunday

but also conscious of the challenges

mornings to be a place for preaching,

that face us. But we know that God’s

for family, and community. My prayer

speciality is bringing life from death,

W W W.T H E O LO.G Y

“

“The thing I most appreciated about Union is its emphasis on forming healthy, humble, godly leaders who are delighted in Jesus”

“

“

“

Bringing change in a sensitive, clear and honouring way is often more difficult than starting something new - yet there is much grace and beauty in it.

UNION MAGAZINE

41

Preaching for Pastors 27th November 2019 Don’t forget to book your place at www.preachingforpastors.org

W W W.T H E O LO.G Y

Publishing Union Foundation is a company registered in England and Wales. Registered number: 1987227 Charity registered in Wales number: 517324 Registered office: Union Foundation, Bryntirion House, Bryntirion, Bridgend, CF31 4DX