Tim Keller—“Boasting in Nothing Except the Cross” (Galatians 6)

[Session 9] Tim Keller—“Boasting in Nothing Except the Cross” (Galatians 6)

The Gospel Coalition 2017 National Conference celebrated the 500th anniversary of the Protestant Reformation, unleashed by God in 1517 when Martin Luther nailed his 95 theses to the Wittenberg door. Six plenary talks proclaimed the gospel of grace from Paul’s inspired letter to the Galatians.

See other sessions here: https://www.thegospelcoalition.org/ar…

Additional media from dozens more workshops will soon be available at http://www.TGC.org/2017

The Closing of the Modern Mind | Tim Keller & Jonathan Haidt at NYU (Full Version)


The Closing of the Modern Mind | Tim Keller & Jonathan Haidt at NYU (Full Version)

Social psychologist and atheist public intellectual Jonathan Haidt and author and pastor Tim Keller are leading voices in their respective fields.

On February 22, 2017, they sat down with Tamarie Macon at NYU for a discussion on religion, morality and pluralism.

2:20 Tim Keller | Opening Remarks
18:45 Jonathan Haidt | Opening Remarks
31:01 Panel Discussion
56:45 Q&A

Tim Keller on Pluralism & Christianity at NYU


Tim Keller on Pluralism & Christianity

Bestselling author and pastor Tim Keller shares his thoughts on why he believes that Christianity in fact supports pluralism in society.

VIDEO by The Veritas Forum

Watch the full talk here: https://www.youtube.com/watch?v=XFD5o…

Jonathan Haidt and Tim Keller on Pluralism

Social psychologist Jonathan Haidt and pastor Tim Keller discuss pluralism at The Veritas Forum: NYU, 2017.

Tim Keller – The Source of the Gospels – La source de l’Evangile

with translation in french… 2014 Séminaire Évangile 21

VIDEO by The Gospel Coalition

Tim Keller – The Gospel from the Old Testament – L’Evangile à partir de l’Ancien Testament

with translation in french… 2014 Séminaire Évangile 21

VIDEO by The Gospel Coalition

Tim Keller – Slave or Son? [Esclave ou fils?]

with translation in french… 2014 Séminaire Évangile 21

Esclave ou fils? — Tim Keller

VIDEO by The Gospel Coalition

„Biblical Foundations for Seeking God’s Justice in a Sinful World” (TGC15 Panel)

Watch Thabiti Anyabwile, Tim Keller, John Piper, Don Carson at the 2105 National Conference in Orlando, Florida.

VIDEO by The Gospel Coalition

Tim Keller: „Life and Prosperity, Death and Destruction” (Deuteronomy 30)

Watch Tim Keller speak on Deuteronomy 30 at our 2015 National Conference in Orlando, Florida.

For more resources visit TGC.org.

VIDEO by The Gospel Coalition

It Takes a Movement to Reach a City – Tim Keller

Tim Keller, founding Pastor of Redeemer Church in Manhattan, speaks on the importance of cooperation within the Body of Christ.VIDEO by C.S. Lewis Institute


The Gospel Coalition 2015 Panel Discussion: Thabiti Anyabwile, Tim Keller, John Piper, Don Carson

D A Carson [moderator]:

Now, unless you were living cut off from all news sources of the digital world, you have to be aware of the very significant discussion that has taken place, in the wake of, especially Ferguson and New York City, and more recent events as well. It is important that we talk about these things, not least, when we disagree on our perception of some of them. Merely throwing brick bats and yelling at each other is not going to help. And, as Christians, then we want to talk about these things with minds profoundly submitted to Scripture and eager to be reformed by the Word of God, not least when our emotions are so heavily involved.

Watch Thabiti Anyabwile, Tim Keller, John Piper, Don Carson at the 2105 National Conference in Orlando, Florida.

For more resources visit TGC.org.

Thabiti Anyabwile, Tim Keller, John Piper, Don Carson: Panel from The Gospel Coalition on Vimeo.


[TogetherLA] Tim Keller: How Does the Church Love the City?

TogetherLA Conference. February 26-28, 2015. West Angeles Cathedral, Los Angeles.

VIDEO by BiolaUniversity

[TogetherLA] Tim Keller: Loving the City Through Culture & Loving the City Through Social Change

[TogetherLA] Tim Keller:

Loving the City Through Culture

Tim Keller talks about Cultural Engagement. What does it mean to engage our culture? Not just, what does it mean to change our society and work with the poor, not all the other things we’ve been talking about, but, how do you engage culture and let me read you, probably the most famous place in the Bible where that happens and just draw out three principles, just 3 ideas. That’s the best way for us to kind of limit ourselves in such an enormously big subject.

This is Acts 17, it’s very famous. It starts out here in verse 16-

16 Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols. 17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present. 18 And also some of the Epicurean and Stoic philosophers wereconversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,”—because he was preachingJesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are proclaiming? 20 For you are bringing some strange things to our ears; so we want to know what these things mean.” 21 (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.

Sermon on Mars Hill

22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. 23 For while I was passing through and examining theobjects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. 24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, havingdetermined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His children.’ 29 Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man. 30 Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”

32 Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” 33 So Paul went out of their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

 Now, what do we learn? Three things:
  1. First, the Gospel is actually for the public square. It’s not just for peace and inspiration in the private life, it’s for the public square. It says that Paul went into the marketplace.  Right. And the Greek word there is agora. (4:22)

TogetherLA Conference. February 26-28, 2015. West Angeles Cathedral, Los Angeles.

VIDEO by BiolaUniversity

[TogetherLA] Tim Keller:

How Do We Love the City

Through Social Change

Five places where we would see change in society if we as Christians lived out our faith.

Tim Keller and D A Carson on When They Experienced Revival

Photo credit mudpreacher.org

Pentru traducere automata, fa click aici – Romanian

Tim Keller and Don Carson have experienced revival firsthand. Watch them share their experiences in a brand-new roundtable video.

Carson: The reformed folk have some heritage of revival. It’s not quite the same as  charismatic sort and it’s not the same sort as the Finney sort, but there’s a heritage of it. What kind of experiences of revival have you known  personally, or glimpsed close up or from afar?

Keller: In my case, when I became a Christian, 1970, in a campus fellowship at a college in Central Pennsylvania, the campus fellowship went from about  5-10 people at the weekly meeting, to over 100 – 150 people in about a period of a year. When we went off to the central Pennsylvania Inter Varsity Conference which is basically the chapters of Central Pennsylvania, university campuses would send send a few people. Generally, most of them had 5-10 people. And 3-4 would come to the conference. I remember that the same year, Bucknell, which is where I went, the same year that chapter grew enormously; it happened all around Central Pennsylvania. This was before social media. There was no way to coordinate it. And we’re trying to figure out what happened. We also found out  in 1970, there was an awakening of sorts on college campuses of Christian colleges, like Asbury College. There was a renaissance of campus ministry in many many places. When I went to Gordon Cromwell, I took a course with Richard Lovelace ‘The History of Awakenings’ and I realized -and Richard is a reformed theologian, he favored Jonathan Edwards revival, that it’s a gift of God, it’s centered on the preaching of the Gospel, it’s something that we can be receptive of, but we just can’t create. It’s not just something that you can meet the conditions, push the right buttons… And I realized when I read that, that that’s what I had experienced. And so, I’ve actually been a proponent of that  chastened reformed understanding of revival, not one that puts all the emphasis on emotion, not one that puts all the emphasis on human nature, ever since.

Carson: 1970, I was unaware that that was the date for you, because 1970 means something to me. At that time I was pastor of a church in Western Canada. And in Saskatchewan, which is one of our prairie provinces  there were some Bible evangelistic meetings by a pair of preachers called the Sotero twins. And they started preaching and in this church, people started getting converted confessing their sins, returning things they had stolen to the stores. The crowds packed in, more people getting converted, the crime rate went down after a few weeks. It was one of these things that you read about in older stories. Gradually, it spread out across the country. By the time it reached Vancouver, which is where I was, it had more elements of phoniness and people were beginning to domesticate it. But there was no doubt, I was crossing the country a couple of times those days and there was no doubt, you touched down and saw some of those things going on . It was a singular movement of the Lord.

And at the same time that was going on, there were other things going on in English speaking circles in French Canada. In other words, it’s almost a scattered around North America thing in 1970.

Keller:  I’ve heard that, but actually I hadn’t heard as much until this minute. And it’s intriguing that similar things were happening in the States that same year. Some years ago, I talked to a leader in Jews for Jesus, who told me that almost all of the founding members of the Jews for Jesus converted in 1970. There was just a group of people who became Christians  out of Jewish background, who then decided ‘we need to reach out to our own folk’. And that goes along with the history of awakenings, they’re not humanly coordinated. But there are human connections sometime. Some people hear and they start to pray because they’ve heard of something happening in some other place and they come under conviction that we need to be asking God for His power. And so, there is a human connection. There’s no media campaign, there was no marketing campaign, there was no group of people that got together and said, „Now, you’re gonna do promotion, and you’re gonna do this, and we’re gonna have a conference.” It didn’t happen that way.

Carson: It didn’t happen, and when it did begin to happen, it killed it; that is to say, at least in Canada. A couple of the big expansions in the new area, some minister or other who had been powerfully affected by this and then he goes to  another area and just gives his testimony of what the Lord had done and it breaks out again. The danger came, then, when somebody else said, „Okay, we’d like you to fly to another place again and do it,” and it’s beginning to be domesticated. It’s being packaged. And then, you get some of the tears and all that, but it just begins to feel phony.

Keller: Interesting, because under Dr. Lovelace, we had to read Edwards. Edwards had some 4 major books on revival- one called ‘Thoughts on revival’, which is not as well known. But, one of the things he deals with is that there always seems to be, especially as time goes on, a layer of phoniness, a layer of false experience. You do have people that are attracted to … some people just want the attention. And there’s a fair number- I remember, one of the things that Edwards says often happens is certain people would be attracted and perhaps at first they would have a genuine experience, but because their experience was so spectacular, they were often promoted into positions of leadership too quickly and it actually did go to their head. They very often couldn’t give good theological leadership. It’s remarkably insightful  how revivals go bad. But his whole idea was that that doesn’t destroy the credibility of the actual revival. It’s almost inevitable that strange fire gets mixed in  with the good stuff.

Carson: It’s one of the things that the devil is certainly going to try to do. And the little bit that I have seen on what I have read on the Welsh revival makes me resolve that if the Lord in mercy ever puts me anywhere near one of those hints, my first priorities will be to have as little to do with media as possible. And second, to funnel as much of this energy as possible in good preaching and systematic teaching of the Word of God, rather than endless recounting of experience. Becauase then there’s the danger of chasing the experience, rather than the Lord and the Gospel. You start by preaching the Gospel, then you get the experience and then you start chasing the experience. And that becomes an idol. And then, pretty soon it gets detached from Scripture and God help us then.

Keller: I think Dr. Lovelace gave me this definition. He said, „There is a review of revival that defines it as the extraordinary work of the Holy Spirit. And I remember I was taught  that the reformed understanding of revival  is an intensification of the ordinary operations of the Holy Spirit. And the ordinary operations are: conviction of sin, conversion, the giving of assurance, sanctifying us and turning us into more holy men and women. And actually, this is the dynamic, because I actually did see it about 6 or 7 months when Redeemer started. Not the moment Redeemer started, but there was a period between ’90 and ’91 that savored of what I experienced  when I was in college. New Christians have a lot of non-Christian friends. All of their greatest friendships are the people that really open their hearts to non-Christians. So when a new Christian, a person really gets converted, it has an enormous impact on people who know them. Secondly, when a sleepy Christian who has been inconsistent, sort of wakes up, that is also part of revival. They grasp the Gospel in a new way, they get in a sense on the heart, Edwards would say, of what they’ve always believed  about who they are in Christ. When a sleepy Christian wakes up, they become more humble, because they’re more convicted of sin, and also more confident, because they’re less concerned about what people think about them. And that makes you a potent evangelist. Because if you’re humbler, you’re not arrogant and off putting. If you’re more courageous, then you’re more willing to open your mouth. And I remember that because I had a very small number of sleepy Christians that kind of woke up upon the preaching of the word,  in 1990, and a certain number of new believers that Redeemer grew to almost 1,000 people in about 2 years in the middle of Manhattan, at a time when people were leaving the people because there was a recession and there was a high crime. And I look back on that and I say, „How did that happen? There were revival dynamics. It’s just automatic  that when a sleepy Christian wakes up, he becomes a better evangelist. And a new Christian is a great evangelist. And it was remarkable for about a year, when I just saw lots of people become Christians. It was a revival.

Carson: And you can’t organize that  with a set of criteria, you meet the criteria and you turn it on.

Keller: It wasn’t a campaign .

Carson: It comes from God, it’s  a gracious gift. But the point is: God can do it again.

Keller: Yes, and I think the Gospel Coalition, that could be one of the main ways in which we help our churches see that this understanding of revival is definitely something that we should be seeking God for. Essentially, it starts with prayer, but it’s also sought by – I think, Dr. Lloyd-Jones used to say, „In the Bible, you  build an altar and you ask God to send down the fire. He’s not gonna send down the fire if you don’t build the altar. But if you build the altar, you have to wait for Him.” He would say, „You seek revival by building the altar. It’s up to God to what degree He’s going to empower it. But, i would say it’s the faithful preaching of the Gospel, it’s extraordinary prayer, it’s leaders who model a renewed life. They’re walking little models of renewal. Very often, it’s a few converts who are willing to open their mouths to other people. And sometimes the fire comes down in big ways, small ways. But, you create the altar. That’s how Lloyd-Jones would put it. But you have to ask God to send down the power.

Carson: And even when we’re building the altar, we confess that our very desire to do so stems from God who works in us both to will and to do good works for His good pleasure.

Keller: Usually, revivals start well and after a while it’s not for that, it’s for the power and the glitz. So, it’s difficult; it’s one of the reasons why revivals don’t seem to last. It’s because of our sin. But, we still should be asking for them and seeking them.

Carson: Amen!

Keller and Carson on When They Experienced Revival from The Gospel Coalition on Vimeo.

Dumnezeu Tatal Introducere (1) – Ted Doru Pope

knowing God

Emisiunea Logos realizata de Dan Miclea cu Dr. Crini Rad si Pastorul Ted Doru Pope, Biserica Logos din Seattle, Washington. 7 Februarie 2014 pe Soundcloud.

Cateva notite din podcast:

Pastor Ted Doru Pope

Dumnezeu este un concept care este folosit aproape in toate religiile lumii. In panteism, Dumnezeu este in toate lucrurile. Altii considera ca Dumnezeu este si in plante si in natura. Din astfel de religii s-a strecurat si in lumea contemporana grija aceasta excesiva pentru natura, pentru mediu inconjurator. Nu numai pentru mediu, dar si pentru animale. Oamenii dau mai cu placere pentru ca sa salveze o balena sau niste caini, decat sa dai pentru salvarea unui copil. Daca exista un incendiu undeva, oamenii intra in casa sa salveze pisica, pentru ca e legat de pisica. Ma rog, afectiunea noastra este in locuri gresite. Deci, Dumnezeu poate fi considerat ca este in toate lucrurile. In alte credinte, cum e in Islam, Dumnezeu este unul singur. Deci nu este o Trinitate, ci este o singura persoana care este absolut stapanitor  la toate lucrurile. Nu neaparat iubeste, dar are legi, are porunci care trebuie implinite, si daca astea le faci, s-ar putea sa-l vezi pe Dumnezeu.

In crestinism, Dumnezeu este prezentat in Cuvantul Sau din Biblie. Cel mai bine putem sa-l cunoastem pe Dumnezeu de aici, din Scripturi. El este o persoana, in primul rand, El este prezentat ca fiind o persoana.

~~Intrebare: Care sunt calitatile Sale atunci? Cand vorbesti despre o persoana, ne gandim neaparat la om ca si o persoana sau ne gandim la Dumnezeu ca avand calitati a unei persoane, pe care noi le avem? Pentru ca, de cate ori oamenii se gandesc la o persoana, ei se gandesc la ‘om’, care are trup si Dumnezeu nu are trup.

Cand vorbim de persoana, nu vorbim despre trup neaparat. Desi poate am intrat intr-un alt subiect aici, mai tarziu, ap. Pavel  vorbeste despre trupuri pamantesti si trupuri ceresti. Domnul Isus Il prezinta pe Dumnezeu ca fiind Spirit, ca fiind Duh si spune, „Cine I se inchina, se inchina in trup si in adevar.” Dar Dumnezeu este persoana in sensul ca este distinct de alte fiinte, de ce are ‘personhood’, deci este distinct de natura, de alte fiinte, de alte lucruri, este aparte. Are calitatile unei persoane. Sigur, ca in Biblie, Dumnezeu este prezentat cu calitati antropomorfice, umane, ca sa intelegem cum este Dumnezeu. Astfel, Dumnezeu are ratiune, El gandeste. El planifica, organizeaza, iubeste, se manie, este credincios, este drept- astea-s atribute ale lui Dumnezeu. Noi facem o lista cu atributii, asa cum ne este descoperita si cum este descris in Cuvantul lui Dumnezeu.

~~Intrebare: Poti sa descrii putin antropomorfa? Cum intelegi teologic si practic imaginile pe care le avem asupra lui Dumnezeu?

De exemplu, Biblia spune ca Dumnezeu gandeste. Noi ne gandim imediat la gandirea noastra si la ce suntem capabili, ca noi avem ratiune si ca noi gandim. Unii chiar au crezut ca Dumnezeu este numai minte, adica numai gandire, numai ratiune si este impersonal, deci El nu are fiinta, nu e o persoana ci e o emanatie  a unei inteligente fantastici, superioare si un fel de computer impersonal, care a avut capacitatea sa gandeasca, sa programeze tot ceea ce este. Dumnezeu este scris ca fiind unul care se razgandeste, sau ii pare rau ca a facut unele lucruri. De asemenea, Dumnezeu se bucura, Dumnezeu se manie, in alta parte spune ca se zbate inlauntru, in El. Deci Dumnezeu este descris cu calitati umane, calitati care sunt exprimate in experienta umana, ca noi sa intelegem ceva despre Dumnezeu, despre felul in care El interactioneaza cu omenirea. Altfel, noi n-am fi putut sa-L cunoastem.

Daca luam pildele Domnului Isus Hristos, Domnul Isus Hristos ia o pilda ca sa exemplifice un adevar spiritual. Ia ceva ce e posibil sa se intample in viata omului, ca uitandu-ne la pilda sa facem paralela intre asta si un adevar spiritual.

~~Intrebare: Cum poate sa-i para rau lui Dumnezeu, daca El cunoaste trecutul, prezentul si viitorul? Ne pare noua rau de un lucru, dar nu am stiut cum o sa iasa, dar Dumnezeu, care a facut cerurile si pamantul, l-a facut pe om si El a stiut istoria dinainte. Cum poate lui Dumnezeu sa-i para rau, cand El a stiut dinainte ceea ce o sa se intample?

Da, deci regretul acesta a lui Dumnezeu, sau parerea asta a lui Dumnezeu  nu este despartita de precunoasterea lui Dumnezeu si de faptul ca Dumnezeu a stiut ca omul va cade in pacat si ca omul va pacatui si ce se va intampla. Astea sunt consecintele prevazute. Astea sunt consecintele pacatului. A spus: Cea mai mare  consecinta, in ziua in care vei pacatui, vei muri. Deci regretul lui Dumnezeu sau parerea lui Dumnezeu si vedem adesea aceasta in Geneza cap. 6, unde lui Dumnezeu ii pare rau ca l-a facut pe om. Dupa aceea, mai tarziu, ii spune lui Moise ca ii pare rau ca l-a rascumparat pe Israel si vrea sa-l nimiceasca. Mai tarziu ii pare rau ca a ingaduit alegerea lui Saul ca imparat. Parerea de rau a lui Dumnezeu, cel putin pentru mine, cum o inteleg eu, nu este un regret tip: N-am stiut ca se va intampla asta, ca in open theology sau teologia de proces, in care Dumnezeu invata pe parcurs ce se intampla, lucrurile, istoria si tot ce se intampla si pe parcurs ce se desfasoara, Dumnezeu ia cunostnta de ele.

Revenind la regretul lui Dumnezeu,

  1. Regretul lui Dumnezeu, deci,nu este provocat de faptul ca a fost surprins de un rezultat a ceea ce s-a intamplat, in primul rand.
  2. In al doilea rand, regretul lui Dumnezeu nu manifesta sau decsrie neputinta Lui Dumnezeu fata de evenimentul respectiv.
  3. Nu este nici surprins de ceea ce se intampla, ca si cand El n-ar fi stiut ca lucrul asta s-ar fi intamplat
  4. Si cand Biblia spune ca Dumnezeu a regretat sau i-a parut rau este mai degraba descrierea unei suparari a lui Dumnezeu, nu din cauza ca El n-a stiut sau a neputintei Sale, sau lipse de programare pe care a facut-o, ci din cauza ca noi suntem inclinati spre lucrurile acestea, in care noi mergem spre cadere, spre esec, spre dezastru.

Sa-l luam pe Saul, [ca exemplu] i-a parut raut lui Dumnezeu ca a fost ales Saul? Nu, doar Dumnezeu  a spus cum sa fie ales Saul si cum sa se procedeze cu el, el a fost programat. Dar raspunsul lui Dumnezeu la problema lui Saul este ca poporul a vrut un imparat cum aveau neamurile si Dumnezeu le-a dat un imparat dupa imaginea pe care ei au dorit-o. Era acesta imparatul ales de Dumnezeu? Nu era imparatul ales de Dumnezeu, in sensul in care Dumnezeu ar fi vrut sa le dea un imparat. Deci, n-a venit de la Dumnezeu, ci a venit ca un raspuns la dorinta oamenilor. Pe de alta parte, si lucrul acesta este folosit de Dumnezeu, si acest esec este folosit de Dumnezeu, ca sa pregateasca calea venirii unui imparat ales de Dumnezeu, dupa inima lui Dumnezeu, Imparatul David, care va deveni imparatul genealogiei din care va veni pana la urma Mesia, a carui urmas va sta pe vecie pe tronul de domnie al Imparatiei lui David. Deci, regretul lui Dumnezeu fata de David nu este regretul ‘Vai de Mine, imi pare rau ca l-am ales pe Saul si acuma nu mai stiu ce sa fac. Si uite, trebuie sa stric lucrarea asta si sa fac alta lucrare, poate data viitoare reuseste mai bine.’ Ci este degraba o descriere a unui necaz, parerea lui Dumnezeu pentru un lucru care a iesit rau, nu pentru ca a fost surprins, sau pentru ca nu mai stie ce sa faca, sau ca trebuie sa faca altceva acuma, ca ‘N-am stiut ca iasa chestia asta asa.’

…din primele 15 min, mai sunt 16 min din podcast. Asculta aici in intregime:




Tim Keller – What Role Should the Bible Have in Society?

From the Q conference in Chicago, February 2010. Panel Discussion featuring Tim Keller, Alister McGrath, Brian McLaren, and Dempsey Rosales-Acosta regarding the Bible’s role in society.

Interpreting the Bible has become a divisive issue for some and little more than sport for others. Some want to talk about the “authority” of Scripture. They’re asking questions like, “How is the Bible authoritative in our lives today?” Others are wondering if the word “inerrancy” is making a comeback. Is it? Or is the term only useful for theological debates, to separate those who are “in” and those who are “out”? How then should we interpret the Bible as God’s word for our culture today?

Keller has some very useful apologetical comments in this panel discussion, the other 3 panelists- McGrath, coming from across the pond in UK, surprisingly dances around the question. MacLaren, we have all come to know his evolving religion since this video, and Dempsey Rosales-Acosta is a Catholic priest. Read Kevin DeYoung’s commentary and take on the subject of inerrancy, as represented in this video discussion, at this link- http://thegospelcoalition.org/blogs/kevindeyoung/2010/09/24/whos-afraid-of-inerrancy/

VIDEO by Jacob Mitchell

The Compromise of Theistic Evolution

What is Theistic Evolution? Theistic evolution, theistic evolutionism or evolutionary creationism is the view that religious teachings about God are compatible with modern scientific understanding about biological evolution. Theistic evolution is not a scientific theory, but a range of views about how the science of evolution relates to religious beliefs. Supporters of theistic evolution generally reject the conflict thesis regarding the relationship between religion and science – that is, they hold that religious teachings about creation and scientific theories of evolution need not contradict each other.

Definition: Theistic evolution has been described as the position that „evolution is real, but that it was set in motion by God”, and „Theistic evolution, which accepts that evolution occurred as biologists describe it, but under the direction of God”(wikipedia)

The following excerpt below is from an article,  written by rachel Miller, who is the News Editor at The Aquila Report, ‘an independent online source for News and Commentary from and about orthodox evangelicals in the Reformed and Presbyterian family of churches’.  However, you don’t have to be reformed or presbyterian to recognize the importance of the creation vs. evolution debate raging in the orthodox (as in orthodox doctrines) evangelical circles. Miller reviews Presbyterian Pastor John Otis’ new book on theistic evolution. In his book, Pastor Otis addresses the churches in his denomination, a heed we can all take on here. He specifically addresses Tim Keller, Peter Enns and the Biologos Foundation.

Pastor Otis’ book, Theistic Evolution: A Sinful Compromise, is available for free download here. You can also order a printed copy here. The lecture series is available on Sermon Audio here.

John Otis, pastor of a Reformed Presbyterian Church US (RPCUS) church in Burlington, North Carolina, has written a book on theistic evolution, Theistic Evolution: A Sinful Compromise, based on a series of lectures. His purpose in writing the book was to alert believers, and especially elders, to the danger that theistic evolution poses to the church:

Those that I am really addressing are those who do advocate an evolutionary view, who do believe that man did evolve from lower forms of life, who do teach that God used this means to “create.” These men are the ones who must be silenced; they are disturbing families. In obeying Jude 3, we elders must earnestly contend for the Faith once for all delivered to the saints. This is my purpose (5-6).

Pastor Otis begins his book by considering what Scripture teaches regarding creation, creation days, and the chronologies. From there he moves on to a history of Darwin and evolutionary thought. Lastly, he spends several chapters on what he calls “Compromisers.” He takes time throughout those chapters to address specific concerns about the teachings of specific organizations and individuals.

Pastor Otis’ concern over theistic evolution and its influence in the Reformed church today is due in part to his own background. Before he became a believer, Pastor Otis was an agnostic, evolutionary, Biology student.

Why does Pastor Otis call theistic evolution a sinful compromise?

  • It robs God of His due glory.
  • It elevates science as an equal authority with Scripture.
  • It adopts a faulty hermeneutic.
  • It assaults the uniqueness and dignity of man.
  • It is insulting to Jesus’ true humanity.
  • It can undermine the glorious gospel.
  • It undermines the Bible’s credibility (281-284).

In the second half of his book, Pastor Otis takes on certain individuals and organizations to task, people who are influential and whom he calls out for compromising. They include: the BioLogos Foundation, Dr. Tim Keller, Dr. Ron Choong, Dr. Gregg Davidson, Dr. Jack Collins, and Dr. Peter Enns.

You can read Rachel Miller’s entire article here: http://theaquilareport.com

Tim Keller – Humble Cultural Engagement

Also from the same conference, watch – Os Guiness – Engaging an increasingly post-Christian culture in the west (Gospel & Culture Lectures)

Dr. Tim Keller speaks on cultural engagement with practical insights on how Christians should relate in the culture, and especially at their workplace.

Tim Keller is Senior Pastor at Redeemer Presbyterian Church. Dr. Keller:

I am here to talk about how a Gospel changed heart makes a difference, how a Gospel changed heart is crucial to a cultural renewal. In the last couple of years, some of the books I have been reading on cultural renewal have been moving towards a consensus. The consensus goes something like this, and this is an oversimplification: When it comes to how Christians relate to the culture- on the one hand, you’ve got a withdrawal mentality, that says, „Christianity is not really here to mend the world.” There is a liberal version of that, that basically accommodating culture? Why would Christians want to change things? There’s a conservative version of that that says that as Christians of the Church what we ought to be doing is just building up the church,  evangelizing, discipling. In other words, there’s the withdrawal mentality that says it’s not the job of Christians to try to mend the world.

On the other hand there is an extreme, which you could call triumphalism. And again, there’s a kind of liberal and conservative version of that. The liberal version is what you call liberation theology, which is a form of marxism. The conservative version is the idea that Christians ought to take power and make society the way that Christians think it should be. In both cases there is talk of some kind of triumphalistic kind of talk of transforming culture- we’re gonna make culture the way it ought to be.

All these writers are saying that this doesn’t fit in with what the Bible says and what the Gospel is. If you think about this, the Bible is a third way between legalism and what you might call license, the theological term is antinomianism. Legalism says: We can change ourselves with our own power, our own strength. Antinomianism , or license says: We’re just fine the way we are. The Gospel is: You’re saved by grace, through faith. You’re not saved by your own efforts and power, but, at the same time, once you’re saved, it changes you.

There is a consensus developing that humble, faith work integration- engaging culture as Christians, but, still working together for a common good,  a kind of cultural engagement that avoids these extremes. And it’s analogous to the Gospel itself. But, if you’re going to engage in this way, the Gospel has to change your heart.

  1. The Gospel actually gives your heart the humility  to appreciate the contributions of everyone out there in the field- christians and non christians. It enables you to humbly cooperate with others, who aren’t Christians to work for the common good.
  2. On the other hand, the Gospel gives you courage and insight to humbly and respectfully provoke the culture and to say, there’s a lot of ways in which work needs to be done in a different way, and public life needs to be conducted in a different way. There needs to be humble cooperation, respectful provocation and then
  3. Last of all, the Gospel shapes the way in which you lead in your vocation.

1. Gospel gives you the humility to work with others. There is a rhetoric out there that says, „Christians ought to go out and take back their culture.” And very often, the critique of that view is that it is not appreciating the fact that the world is filled with the glory of God, that God is at work out there, and through all kinds of people’s work, whether people are Christian or not, that He is doing His work.

Martin Luther had some fascinating stuff to say about this. Luther says: When you pray, „Give us this day our daily bread,” instead of God just having the bread appear on your table, what He is actually doing is He is working through the bakers, the merchants, the people who transform the flour. In other words, what God does is He in fact answers your request , and He gives you food through the work of other people. At one point, Luther looks at all the jobs that are out there and he says, „These are the masks of God, behind which He wants to remain concealed, and do all things. Christians have to be profoundly appreciative of good work done on absolutely everything. You need to be looking out there and seeing God working in all kinds of people.

And, some of you heard that this is often called common grace. Common grace means that God gives good gifts and He works through people. It’s common grace, not special grace. But, the fact is that if you know you’re saved by grace alone, and if you’re a Christian, you know that God is at work in your life, despite the fact that you’re not great  in a lot of ways. He didn’t save you because you are a better mother or father. He didn’t save you because you are a better business person. He saved you just by grace. And you know that God works in people’s lives, even though they’re flawed. And that means that God really does do everything by grace. And out there, there are people who don’t believe what we believe. And yet, God has given them gifts of wisdom and of skill, and of beauty, and of excellence. And through their work, the human race’s life is better than it would have been otherwise. And we have to realize that those are real gifts.

Through the Gospel, Christians should be humbled, enough to see that God always works through grace, and always works through gifts. And when you look out there, you see the whole society, the whole world aflame with the grace of God- all over the place. There’s a tendency for Christians to be so negative about society, so negative about culture. And there’s a self righteousness in that that does not behoove people who understand they’re sinners saved by grace. So, the Christian Gospel teaches you to enjoy God’s gifts, wherever they are, and make you humbly cooperate with other people for the common good. (10:00)

2. Gospel gives you the courage & insight to humbly and respectfully provoke the culture. Christians know that all work is done for some reason. It’s either done for God’s glory, or it’s done for something else. And when work is not done for God’s glory, it’s distorted. When work is done for your glory, or for your status, or for your success, or for your particular tribe’s status and success, rather than for everyone else, there’s all sorts of ways then , that work is distorted in this world. It’s distorted by sin. The Gospel gives you the courage and the insight to tell the world that there is a way to work that is shaped by what we know is the character of God.

So you go out there humbly, respectfully. But, at the same time you have to have the courage and you also have the insight to know that the Gospel shapes the way in which you work, because the glory of God shapes the way in which you work. Everyone works for some reason, everyone works from a particular worldview. And when Christians move out into the world because they believe the Gospel, they think Gospel wise. They’ve got the courage and the insight to change the way work is done from the inside. Not in a triumphalistic way, taking over. Not failing to appreciate the fact that all kids of people who are not Christians, who don’t have a better world view might be doing a better job in your work than you are because of the way God tends to operate, because of the way God gives His gifts of grace all over the place.

Do you see the way God operates? You know you’re a sinner saved by grace, you know you’re completely sinful, and completely loved. There’s a paradoxical balance in the way Christians think. The longer you’re a Christian, and the more and more you learn to think in a kind of Gospel way. And, therefore, not only does it humble you to appreciate what other people do, but it actually emboldens you to say, „We’ve got to change things, the way they are.” There’s plenty of places where the way work is done and the way public life is ordered, changes need to be made so it’s more in line with justice, more in line with the common good.

3. The Gospel changes the way you relate to people in your profession. If you actually do have a Savior who saved you, by taking the blame for what you did; if you have a Savior who saved you, by putting your needs ahead of His own; if you have a Savior who saved you by substitutionary sacrifice- look at that and how you were saved and how you can actually relate to people. The Gospel creates a kind of transformational leadership pattern, in which you give credit instead of always taking it, in which you bear blame instead of always making other people take the blame, in which you lift up others instead of trample on people, so you can get up the ladder. You lift up other people instead. You don’t think people notice that? Oh, they do! You could call it the ethical side of work- Gospel wise. Not so much the shaping of the work through the world view, just the ethical side.

Putting all that together – If you see the implications of the Gospel, if your heart’s really been affected by the Gospel, so that you have this humility, that you wouldn’t have had, unless you knew you’re a sinner; and a boldness you wouldn’t have had, unless you knew you were completely affirmed by God, and therefore, what really matters is not your status, and not your success, and not how much money you make, but, just do a good job. If the Gospel has shaped you, so your relationships are such, that you know how to serve instead of use people everywhere, you’ll engage the culture. A Gospel shaped heart will create culturally engaged Christians that really will change the world.

 Uploaded by RedeemerCFW September 2012

How does the Trinity affect all doctrine? Tim Keller, John Piper, D A Carson

We’re tempted to take the doctrine of the Trinity for granted. But there is scarcely any belief unaffected when we get the Trinity wrong.

In this video: Don Carson, John Piper, Tim Keller

Only the Triune God Is Love from The Gospel Coalition on Vimeo.

Related articles

From The Mystery of the Trinity Teaching Series from Ligonier Ministries


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