Tim Keller – Urban Church Planting – Implantation d’Eglise en milieu urbain

with translation in french… 2014 Séminaire Évangile 21

VIDEO by VIDEO by The Gospel Coalition

Tim Keller at Oxford (1) A Sceptical encounters Jesus

This is the first of 5 messages (+ one Q&A session) given by Tim Keller at Oxford from the Gospel of John of 5 encounters that Jesus has with 5 different individuals. Keller asks, „Why should we do that? And answers, „Here’s a preliminary thought: Everyone has to have a working theory as to what the answers are to the ‘big questions’ YOU CAN’T LIVE WITHOUT THAT WORKING THEORY. The biggest question is: Why get up in the morning, at all? Or, you might have another set of questions: There’s something really wrong with the world. If anything will improve it, or put it right? „.

„Over the next 5 nights I am going to give the Christian answer to these:

  1. Where do we come from?
  2. what’s wrong?
  3. and, what will put us right ?

We will be reading from John 1 and later in John we will be reading at the very end of the 1st chapter about a skeptical student named Nathanael. Back in those days, if you wanted to be a student there were no universities, you attached yourself to a teacher. And, there were a lot of teachers they students attached themselves to and became their disciples. Perhaps the most avant grade teacher about that time was John the Baptist. John the Baptist had some students, one was Andrew who had a brother named Peter. And there was Philip, who had a friend- Nathanael. And what we are going to read about is how one very, very skeptical student Nathanael, had an encounter with Christ.

John 1

1 In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind.

Jesus Calls Philip and Nathanael

43 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” 44 Philip, like Andrew and Peter, was from the town of Bethsaida. 45 Philip found Nathanaeland told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” 46 “Nazareth! Can anything good come from there?” Nathanael asked. “Come and see,” said Philip.

47 When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.” 48 “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” 49 Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.”

50 Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on’ the Son of Man.”

I want you to notice Nathanel’s:

  1. problem – people of the world look at christianity and dismiss it
  2. his need
  3. his prescription


The messages are given at Oxford’s Town Hall. I will be posting one message per day this week in the following order:

The post below – A Sceptical encounters Jesus

  1. Coming Tuesday – The insider and the outcast encounter Jesus
  2. Coming Wednesday – Two grieving sisters encounter Jesus
  3. Coming Thursday – A wedding party encounters Jesus
  4. Coming Friday – The first Christian encounters Jesus
  5. Coming Saturday – Tim Keller’s Q&A session at Oxford

A Sceptical Student encounters Jesus

Uploaded by  on Feb 9, 2012

Tim Keller speaks on the Tuesday evening of „This is Jesus”, OICCU’s 2012 main event.

DG interview with Tim Keller

Part 1

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1st collector for DG interview with Tim Keller Dec. 2010 Part 1 of 2

Part 2

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Gospel Coalition Conf. Audio from Day 1 Albert Mohler, Tim Keller, Alistair Begg + panel incl. John Piper

Session 1: R. Albert Mohler, Jr.: „Studying the Scriptures and Finding Jesus” (John 5:31-47)

via Albert Mohler twitter



Session 2: Tim Keller: „Getting Out” (Exodus 14)

Session 3: Alistair Begg: „From a Foreigner to King Jesus” (Ruth)

Session 4: Panel Discussion: Preaching from the Old Testament
Panel: Tim Keller, John Piper, Crawford Loritts, Don Carson, Bryan Chapell

Remaining Scheduled Speakers

Wednesday, April 13 (click to watch live)

9:30 AM James MacDonald Not According to Our Sins (Psalm 25)
12:30 PM Matt Chandler, Kevin DeYoung, Trevin Wax, Jonathan Leeman Gospel, Mission, and the Church
7 PM Conrad Mbewe The Righteous Branch (Jeremiah 23:1-8)
8 PM Matt Chandler Youth (Ecclesiastes 11:7-12:14)
9 PM Keith and Kristyn Getty Concert

Thursday, April 14 (click to watch live)

7:30 AM Don Carson, Tim Keller, Crawford Loritts, Kevin DeYoung, and Stephen Um God: Abounding in Love, Punishing the Guilty
9:30 AM Mike Bullmore God’s Great Heart of Love Toward His Own (Zephaniah)
11 AM D. A. Carson Getting Excited about Melchizedek (Psalm 110)
Wednesday, April 13
9:30 AM Session 5: James MacDonald: „Not According to Our Sins” (Psalm 25)
7:00 PM Session 6: Conrad Mbewe: “The Righteous Branch” (Jeremiah 23:1-8)
8:30 PM Session 7: Matt Chandler: „Youth” (Ecclesiastes 11:7-12:14)
Thursday, April 14
9:30 PM Session 8: Mike Bullmore: „God’s Great Heart of Love Toward His Own” (Zephaniah)
11:00 AM Session 9: Don Carson: „Getting Excited about Melchizedek” (Psalm 110)
mardi le 12 avril
2:00 PM Session 1: R.Albert Mohler, Jr.: «Étudier les Écritures et trouver Jésus» (Jean 5:31-47)
4:00 PM Session 2: Tim Keller: «S’en sortir» (Exode 14)
7:00 PM Session 3: Alistair Begg: «D’une étrangère au Roi Jésus» (Ruth)
8:00 PM Session 4: Table ronde: Comment prêcher à partir de l’Ancien Testament
Participants: Tim Keller, John Piper, Crawford Loritts, Don Carson, Bryan Chapell
mercredi le 13 avril
9:30 AM Session 5: James MacDonald: «Pas selon nos péchés» (Psaume 25)
7:00 PM Session 6: Conrad Mbewe: «Le germe juste» (Jérémie 23:1-8)
8:30 PM Session 7: Matt Chandler: «La jeunesse» (Ecclésiaste 11:7-12:14)
jeudi le 13 avril
9:30 PM Session 8: Mike Bullmore: «Le grand coeur d’amour de Dieu envers les siens» (Sophonie)
11:00 AM Session 9: Don Carson: «Être vraiment emballé concernant Melchisédek»
2:00 PM 聚会1: “考查圣经,找到耶稣”(约翰福音5:31-47)
阿尔贝•莫勒(R. Albert Mohler, Jr.)
4:00 PM 聚会2: “逃脱”(出埃及记14章)
蒂姆•凯勒(Tim Keller)
7:00 PM 聚会3: “从一个外邦人到君王耶稣”(路得记)
阿利斯泰•贝格:(Alistair Begg)
8:00 PM 聚会4: 专门小组讨论:出自旧约的讲道
蒂姆•凯勒(Tim Keller)
约翰派珀(John Piper)
克劳福德•罗日特斯(Crawford Loritts)
唐•卡森(Don Carson)
布赖恩•夏佩尔(Bryan Chapell)
9:30 AM 聚会5: “不按我们的罪过”(诗篇25篇)
詹姆斯•麦克唐纳(James MacDonald)
7:00 PM 聚会6: “公义的苗裔”(耶利米书23:1-8)
康拉德•姆贝韦(Conrad Mbewe)
8:30 PM 聚会7: “少年人”(传道书11:7 – 12:14)
马特•钱德勒(Matt Chandler)
9:30 PM 聚会8: “神对属祂之人的大爱”(西番雅书)
迈克•布尔莫(Mike Bullmore)
11:00 AM 聚会9: “为麦基洗德感到兴奋”(诗篇110篇)
唐•卡森(Don Carson)
Martes, Abril 12
2:00 PM Sesión 1: Albert Mohler, Jr.: “Estudiando las Escrituras y encontrando a Jesús” (Juan 5:31-47)
4:00 PM Sesión 2: Tim Keller: “Saliendo” (Éxodo 14)
7:00 PM Sesión 3: Alistair Begg: “De una Extranjera al Rey Jesús” (Ruth)
8:00 PM Sesión 4: Panel de Discusión: Predicando del Antiguo Testamento
Panel: Tim Keller, John Piper, Crawford Loritts, Don Carson, Bryan Chapell
Miércoles, Abril 13
9:30 AM Sesión 5: James MacDonald: “No de Acuerdo a Nuestros Pecados” (Salmo 25)
7:00 PM Sesion 6: Conrad Mbewe: “El Renuevo Justo” (Jeremías 23:1-8)
8:30 PM Sesión 7: Matt Chandler: “Juventud” (Eclesiatés 11:7-12:14)
Jueves, Abril 14
9:30 PM Sesión 8: Mike Bullmore: “El Grandioso Corazón de Amor de Dios hacia los Suyos” (Sofonías)
11:00 AM Sesión 9: Don Carson: “Emocionándonos acerca de Melquisedec” (Salmo 110)

Tim Keller on Preaching to Himself (via Steve K McCoy)

Steve McCoy excerpts a valuable portion about prayer from Timothy Kellers Q & A discussion:

Tim Keller on Preaching to Himself

Tim-kellerTim Keller, at about 7 minutes in to the 2nd Q&A session with Bryan Chapell (from these discussions), is basically asked, How do you [„preach the gospel to yourself every day”]? I worked hard to do justice to how Keller stated these things. Hope it’s helpful.

I try to do petition in the morning. I try to do repentance in the evening. So I try to pray in the morning and in the evening. In the evening I look back on what I did wrong and repent.

But in the middle of the day I try to catch myself and I look for four kinds of emotions.

I always pray in the morning, „Lord make me happy enough in the grace of Jesus to avoid being proud, cold, scared, and hooked.”

  • Now, by proud I mean what you think, too self-congratulatory. And maybe disdainful of people who I don’t think have it together.
  • Cold means I’m just too absorbed in my concerns to really be compassionate and gracious and warm and joyful to the people around me.
  • Scared means I’m just obviously too anxious and worried.
  • Hooked means…when you’re overworked, it means for me…eating. Eating things I shouldn’t eat just because it’s a way of keeping my energy up, and also because it’s a way of rewarding myself. Or looking at women more than once.

So: proud, cold, scared, hooked.

Now, in the middle of the day I get it out and say, „Have I been proud, scared, cold, or hooked in the last 3-4 hours. And the answer usually is „Yeah.” And then I say, „How do I bring the Gospel to bear on that? How does the grace of God deal with it?” And you try to catch yourself in those feelings. So basically finding problem feelings and inordinate desires, catch them when they’re happening, try to deal with them with the Gospel right there.

I call that „Quick Strike” on my idols around noon, if I can remember it. And repentance at night and petition in the morning. So I try to get into God’s presence three times a day.


I know the times in which I’ve been most prone to temptation is when I’ve basically drop-kicked the whole practice, the discipline of it, for weeks on end because I’ve just been so busy and running ragged and that’s when I can really sense myself being vulnerable.

Tim Keller – Three Ways with Families

From the Gospel Coalition Site

In Japan, in Western Europe, and in Russia, the birth-rate has fallen precipitously, to below replacement levels. If this does not change, the economic and cultural impact will be very great on those nations. Many have pointed out that interest in child-bearing is lowest in the most secular countries and sectors of society, while it is the highest in the most religious countries. Why is this? One explanation is that more educated people put off child-rearing until later in life and that means fewer children. However, educated religious people have more children than educated secular people, and therefore the socio-economic answer isn’t the most basic answer. I don’t think anyone can be completely sure that they have a handle on this complex phenomenon, but I think it creates an interesting backdrop for the consideration of the unique Christian view of the family.

My European friends have two theories for why their secular neighbors have lost interest in the family. First, there is the sacrifice factor. For the last 30 years, sociologists have documented that secularism fosters individualism. A 2003 Ben Gurion University study found religious communes in Israel did better across the board than secular communes. (Cited in “Darwin’s God”, New York Times Magazine, March 4, 2007.) The reason? The members of secular communes simply were more selfish, particularly the men. Men who went to synagogue regularly were much more willing to sacrifice for the family and the community than men who did not. Despite the new financial incentives to have children that European governments are now offering, many people can’t imagine a happy life with the severe loss of independence that comes with parenthood. As the studies since Robert Bellah’s Habits of the Heart have shown, secularism teaches that every individual determines his or her own purpose in life—the autonomous self is sovereign. In this world-view, family life looks like the loss of personal meaning and happiness.

There is also the hope factor. My European friends tell me that their secular neighbors are much more pessimistic about the future. They (rightly) see oceans of injustice and poverty in the world surrounding islands of democracy and prosperity. They are keenly aware of the ecological and technological disasters that are possible, perhaps inevitable. Why bring children into such a bleak world? Religious persons, however, have a profound assurance that in the future is final justice, or paradise, or union with God in some form. They have an over-arching hope that makes them more optimistic about bearing and raising children.

At this point you might think I would simply say “Yay for religion, it is the friend of the family!” It is not that simple. While secularism in the West tends to make an idol out of the individual and his or her needs, traditional religion has often made an idol out of the family. According to theologian Stanley Hauerwas of Duke University, Christianity was the very first religion or world-view that held up single adulthood as a viable way of life. Jesus himself and St. Paul were single. “One…clear difference between Christianity and Judaism [and all other traditional religions] is the former’s entertainment of the idea of singleness as the paradigm way of life for its followers.” (Stanley Hauerwas, A Community of Character, p.174.) Nearly all religions and cultures made an absolute value of the family and of the bearing of children. There was no honor without family honor, and there was no real lasting significance or “legacy” without leaving heirs. By contrast, the early church not only did not pressure women to marry but it institutionally supported poor widows so they were not forced to remarry as they were out in the culture at large.

Why? The Christian gospel and hope of the kingdom-future de-idolized marriage. “Singleness was legitimated, not because sex was questionable, but because the mission of the church is ‘between the times’ [the overlap of the ages]…We must remember that the ‘sacrifice’ made by singles was not [just in] ‘giving up sex’ but in giving up heirs. There could be no more radical act than that! This was a clear expression that one’s future is not guaranteed by the family but by the [kingdom of God and the] church” ( Hauerwas, p.190). “[Now, in the overlap of the ages], both singleness and marriage are necessary symbolic institutions for the constitution of the church’s life . . . that witnesses to God’s kingdom. Neither can be valid without the other. If singleness is a symbol of the church’s confidence in God’s power to effect lives for the growth of the church, marriage and procreation is the symbol of the church’s understanding that the struggle will be long and arduous. For Christians do not place their hope in their children, but rather their children are a sign of their hope . . . that God has not abandoned this world.” (Hauerwas, p.191)

The gospel-based community practices a view of family that is contrary both to the cultural idols of secular and traditional societies. The gospel frees singles from the shame of being unmarried they find in conservative cultures. Their truest identity is in Christ and their assured future hope is the kingdom of God. Even bearing children, in the Christian view, is merely nurturing more lives for the family of God. That can be done in other ways than the biological. On the other hand, the gospel gives us the hope and strength for the sacrifices of marriage and parenthood that is lacking in liberal cultures. Christians grasp that they were only brought to life because of Jesus’ radical sacrifice of his independence and power. We know that children are only brought to life and self-sufficiency if their parents sacrifice much of their independence and power. In light of the cross, it is the least we can do.

The gospel is neither religion nor irreligion, it is something else altogether. Vital gospel Christianity’s influence on a society will produce neither a liberal and secular nor a traditional and conservative culture, but something we have seldom seen before.

Editor’s Note: This is a cross-post from Tim Keller’s blog at Redeemer City to City.

Dr. Tim Keller is the senior pastor of Redeemer Presbyterian Church (PCA) in Manhattan, New York. He is also co-founder and vice president of The Gospel Coalition. For more resources by Tim Keller visit Redeemer City to City.

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