John Starke on Defending the Faith to the Mind AND the Heart

11 01 2012

A fine little article from the Gospel Coalition

Christians know that the satisfaction of the gospel surpasses the relief of a consistent syllogism, yet many fail to preach like it. Those who have been transferred from darkness to light are not only guided by reason, but also by “taste.” Their “eyes of the heart” have been given a sense of the breadth and the length and the height and the depth of the love of Christ that surpasses knowledge. Yet not enough preachers aim at the sniffer to give them the aroma of life.

In the Upper West Side of Manhattan, our church is surrounded by “Bobos” (David Brooks’s famous coinage for the bourgeoisie and bohemians) who are bursting with spiritual aspirations and longing for transcendence. As Brooks says, “They don’t want to forsake pleasures that seem harmless just because some religious authority says so, but they do want to bring out the spiritual implications of everyday life.” Struggles arise inside them between “autonomy and submission, materialism and spirituality.” But—surprise—you don’t only find these folks in New York City. You can find them wherever Trader Joe’s has set up shop.

Giving the same old “evidence that demands a verdict” doesn’t quite cut to the heart when preaching to these skeptics. This isn’t a new observation. Tim Keller and others have long advocated for worldview apologetics—something you can find in The Reason for GodBut can our preaching to skeptics also appeal to their senses—a kind of “sense of the heart” apologetics? It can—indeed, it must. Skeptics who show up in church today are not so much looking for preachers to make sense of the brute facts of life but of their desires and hopes. If you dismiss their questions as juvenile angst, then they will likely feel dismissed and, in turn, will dismiss you.

We shouldn’t feel like we need to invent the wheel, though. This isn’t an entirely new phenomenon—pastors and apologists have recognized this need for centuries. Jonathan Edwards in his preaching and C. S. Lewis in his writing both effectively employed “sense of the heart” apologetics.

read the whole thing here





Jonathan Edwards: “The Admirable Conjunction of Diverse Excellencies in Christ Jesus”

19 12 2011

For all you guys who jumped on the “Jonathan Edwards is my homeboy” bandwagon but never read him, here’s your chance.  You’ll find him enormously difficult in diction and thought, nevertheless terribly rewarding.  I remember when I finally fought my way through “The End for Which God Created the World,” which was nothing short of mind blowing.  These few paragraphs below are intellectually and spiritually enriching, where Edwards takes such opposing thoughts as “highness” and “condescension” or “justice” and “grace” and shows how they meet in perfect union in Christ Jesus.

There is a conjunction of such excellencies in Christ as, in our manner of conceiving, are very diverse one from another. Such are the various divine perfections and excellencies that Christ is possessed of. Christ is a divine person, and therefore has all the attributes of God. The difference between these is chiefly relative, and in our manner of conceiving them. And those which, in this sense, are most diverse, meet in the person of Christ. I shall mention two instances.

There do meet in Jesus Christ infinite highness and infinite condescension.
Christ, as he is God, is infinitely great and high above all. He is higher than the kings of the earth; for he is King of kings, and Lord of lords. He is higher than the heavens, and higher than the highest angels of heaven. So great is he, that all men, all kings and princes, are as worms of the dust before him; all nations are as the drop of the bucket, and the light dust of the balance; yea, and angels themselves are as nothing before him. He is so high, that he is infinitely above any need of us; above our reach, that we cannot be profitable to him; and above our conceptions, that we cannot comprehend him. Prov. 30:4 “What is his name, and what is his Son’s name, if thou canst tell?” Our understandings, if we stretch them never so far, cannot reach up to his divine glory. Job 11:8 “It is high as heaven, what canst thou do?” Christ is the Creator and great Possessor of heaven and earth. He is sovereign Lord of all. He rules over the whole universe, and doth whatsoever pleaseth him. His knowledge is without bound. His wisdom is perfect, and what none can circumvent. His power is infinite, and none can resist Him. His riches are immense and inexhaustible. His majesty is infinitely awful.

And yet he is one of infinite condescension. None are so low or inferior, but Christ’s condescension is sufficient to take a gracious notice of them. He condescends not only to the angels, humbling himself to behold the things that are done in heaven, but he also condescends to such poor creatures as men; and that not only so as to take notice of princes and great men, but of those that are of meanest rank and degree, “the poor of the world,” James 2:5. Such as are commonly despised by their fellow creatures, Christ does not despise. I Cor. 1:28 “Base things of the world, and things that are despised, hath God chosen.” Christ condescends to take notice of beggars Luke 16:22 and people of the most despised nations. In Christ Jesus is neither “Barbarian, Scythian, bond nor free” (Col. 3:11). He that is thus high condescends to take a gracious notice of little children Matt. 19:14. “Suffer little children to come unto me.” Yea, which is more, his condescension is sufficient to take a gracious notice of the most unworthy, sinful creatures, those that have no good deservings, and those that have infinite ill deservings.

Yea, so great is his condescension, that it is not only sufficient to take some gracious notice of such as these, but sufficient for every thing that is an act of condescension. His condescension is great enough to become their friend, to become their companion, to unite their souls to him in spiritual marriage. It is enough to take their nature upon him, to become one of them, that he may be one with them. Yea, it is great enough to abase himself yet lower for them, even to expose himself to shame and spitting; yea, to yield up himself to an ignominious death for them. And what act of condescension can be conceived of greater? Yet such an act as this, has his condescension yielded to, for those that are so low and mean, despicable and unworthy!

Such a conjunction of infinite highness and low condescension, in the same person, is admirable. We see, by manifold instances, what a tendency a high station has in men, to make them to be of a quite contrary disposition. If one worm be a little exalted above another, by having more dust, or a bigger dunghill, how much does he make of himself! What a distance does he keep from those that are below him! And a little condescension is what he expects should be made much of, and greatly acknowledged. Christ condescends to wash our feet; but how would great men, (or rather the bigger worms,) account themselves debased by acts of far less condescension!

There meet in Jesus Christ, infinite justice and infinite grace.
As Christ is a divine person, he is infinitely holy and just, hating sin, and disposed to execute condign punishment for sin. He is the Judge of the world, and the infinitely just Judge of it, and will not at all acquit the wicked, or by any means clear the guilty.

And yet he is infinitely gracious and merciful. Though his justice be so strict with respect to all sin, and every breach of the law, yet he has grace sufficient for every sinner, and even the chief of sinners. And it is not only sufficient for the most unworthy to show them mercy, and bestow some good upon them, but to bestow the greatest good; yea, it is sufficient to bestow all good upon them, and to do all things for them. There is no benefit or blessing that they can receive, so great but the grace of Christ is sufficient to bestow it on the greatest sinner that ever lived. And not only so, but so great is his grace, that nothing is too much as the means of this good. It is sufficient not only to do great things, but also to suffer in order to do it, and not only to suffer, but to suffer most extremely even unto death, the most terrible of natural evils; and not only death, but the most ignominious and tormenting, and every way the most terrible that men could inflict; yea, and greater sufferings than men could inflict, who could only torment the body. He had sufferings in his soul, that were the more immediate fruits of the wrath of God against the sins of those he undertakes for.

read it all here