A compilation book of the messages delivered at the 2008 Together for the Gospel conference is now available. Titled Proclaiming a Cross-Centered Theology (Crossway, 2009), the new book is authored by Mark Dever, Ligon Duncan, Albert Mohler, and C.J., with contributions by Thabiti Anyabwile, John MacArthur, John Piper, and R.C. Sproul and one additional piece by Greg Gilbert.

What follows is a glimpse at the contents, a link to each original conference message audio recording, and a brief comment on each message/chapter taken from Dever’s introduction to the new book.

Chapter 1: Sound Doctrine: Essential to Faithful Pastoral Ministry (Duncan). Message audio. Dever: “Ligon Duncan begins this volume as he began that conference. He entered the lists asserting that systematic theology is a worthwhile task. Indeed, in days when the narrative form of biblical theology is attracting great (and deserved) attention, it is too often being pitted against systematic theology. Ligon defends the usefulness and necessity of systematic theology with clarity and vigor. A pastor must remember the truths in this chapter or risk losing the gospel itself” (pp. 12–13).

Chapter 2: Bearing the Image (Anyabwile). Message audio. Dever: “In his address at Together for the Gospel, Thabiti challenged us to recognize that the category of ‘race’ is irredeemable. It brings far more confusion than light, more contention than understanding, more prejudice than impartial judgment. As you turn to that chapter—perhaps the most explosive of the conference—open your mind and get ready to think” (p. 13).

Chapter 3: The Sinner Neither Willing nor Able (MacArthur). Message audio. Dever: “John MacArthur delivered a message on human depravity that was a model of clear thinking. In it, John masterfully assembled the witness of Scripture (in the very way Ligon had encouraged us the previous day) on this vital topic. John showed that a mistake here is a mistake in the foundation of understanding the nature of our problem. He laid out challenges currently facing this doctrine and concluded by calling us to be faithful to this aspect of the message, no matter how hard we may find such faithfulness” (p. 13).

Chapter 4: Improving the Gospel: Exercises in Unbiblical Theology (or) Questioning Five Common Deceits (Dever). Message audio. Dever: “The next message was mine. I had been mulling over for some time the confusion about the content of the gospel. The message came together as I reviewed notes I had made some months earlier about various issues that needed ‘addressing.’ I began to notice that each one evidenced a distortion of the gospel. With encouragement from my T4G brothers—and the Capitol Hill Baptist congregation—I worked and reworked the material until I felt I got close to saying what I wanted to say. I wanted to get evangelicals talking about what the gospel is exactly” (pp. 13–14).

Chapter 5: The Curse Motif of the Atonement (Sproul). Message audio. Dever: “R.C. Sproul brought to the conference what many felt was the most devotionally rich meditation on the sacrifice of Christ. And he did it by meditating upon the curse motif in the Old Testament! In his own inimitable conversational style, with wide learning and profound biblical understanding, R.C. took us on a tour of Old Testament practices, verbally painting scenes before our eyes. Again and again, as we stared into the depth of those practices, we began to see the cross of Christ more and more clearly until, well, let me simply encourage you to read what I heard many call ‘the best I've ever heard R.C.’ And, I promise—it's not R.C. you'll be glorifying when you're done” (p. 14).

Chapter 6: Why They Hate It So: The Denial of Substitutionary Atonement in Recent Theology (Mohler). Message audio. Dever: “This conference in many ways was birthed out of our concern that the atonement is being misconceived and mistaught in too many evangelical books and churches. It was Al who decided to wade into the sea of literature and explain to us what has happened. With a mastery of the literature that is both exceptional and yet typical of our well-read friend, he led us to see the lines of misunderstanding—of attack—that have been laid down against Christ's death being in the place of sinners. His conference message, now here in print, should serve as a guide to the literature and, even more fundamentally, to thinking carefully about the atoning work of Christ” (p. 14).

Chapter 7: How Does the Supremacy of Christ Create Radical Christian Sacrifice? A Meditation on the Book of Hebrews (Piper). Message audio. Dever: “The last day of the conference, John Piper brought the cross into our own lives and ministries. He posed the question, ‘How does the supremacy of Christ create radical Christian sacrifice?’ Looking through the last few chapters of Hebrews, John called for us to live radical lives so as to have radical ministries. He called us to be God's men. He called us to be certain that in such a ministry suffering will come” (p. 15).

Chapter 8: Sustaining the Pastor's Soul (Mahaney). Message audio. Dever: “The final message was once again given by the conference pastor C.J. Mahaney. C.J. preached a wonderful message titled ‘Sustaining the Pastor's Soul.’ He presented Paul as an example of one who suffered without complaint and served with obvious joy, regardless of the circumstances. And he called us to be ‘happy pastors,’ too. What was it he repeatedly said? ‘How striking that the one with the most responsibility was the one with the most joy.’….Even though this message appears as the book's last chapter, if you're a pastor and feeling particularly pressed, let me suggest that you begin there” (pp. 15–16).

Proclaiming a Cross-Centered Theology is a follow-up to the first volume, Preaching the Cross (Crossway, 2007), which developed out of the messages delivered at the 2006 T4G conference.

I was having a wide-ranging conversation with a friend the other day when we wandered onto the topic of the gospel. I casually observed how frequently the word gospel was freighted with elements that belong more precisely to the realm of discipleship or ethics—e.g., what we do in response to the gospel, or how we live in light of the gospel.

My friend responded with puzzlement: “Aren’t those things part of the gospel? Didn’t Jesus say in the Great Commission, ‘teaching them to observe all that I have commanded you’?”

A lively and edifying conversation ensued in which we found ourselves largely in agreement, but also in which a crucial issue surfaced: what precisely is the gospel?

Perhaps it’s foolish to tackle such a question in a medium that militates against nuance and formulaic clarity. No doubt my comments will be parsed and found wanting by many who discern neglect of this or that biblical theme or emphasis—ah, well, such are the joys of blogging. It is, however, a question that lies at the very heart of our faith, and therefore at the heart of pastoral ministry.

So what does the New Testament present as the gospel?

A good place to begin is Mark’s gospel. At the outset of the book, the author immediately alerts us to the significance of what will follow: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). Syntactically, this heading flows directly into the remainder of the prologue (Isaiah’s prophecy, John the Baptist, and Jesus’s baptism/temptations)—indicating that these introductory events are the “beginning of the gospel,” while the balance of Mark’s narrative presents the rest of the gospel.

What’s the point? For Mark, the gospel is the story about Jesus—the good news of all that Jesus did in his life and ministry and death and resurrection.

We see a similar idea in the early preaching of the church. When Peter is summoned to Cornelius’s home and discovers that God is behind this miraculous chain of events, his presentation of the gospel (“proclaiming the good news of peace”—Acts 10:36b) is an outline of Jesus’s ministry, beginning with John the Baptist on through to his resurrection and commissioning of the apostles to proclaim forgiveness through his name (Acts 10:36-41; cf. 2:22-24; 3:13-15). As far back as C.H. Dodd, commentators have viewed this as a summary of apostolic preaching and noted its basic agreement with the structure of Mark’s gospel. Once again, the gospel is the news of what God was doing through Jesus in his life, death, and resurrection.

Paul uses the term gospel more than any other NT writer. Of course, one of the most familiar renditions of “gospel” in the NT is Paul’s summary statement in 1 Corinthians 15:1ff: “Now I would remind you, brothers, of the gospel I preached to you...For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures…” Again, the gospel consists of what Jesus did to save us. Paul’s presentation is more narrow, focusing on the pinnacle of Christ’s work—his substitutionary death and resurrection—but that focus is also embedded into the very structures of the canonical gospels themselves, which reserve far more space for, and place the greatest emphasis on, the death and resurrection of Jesus.

So what is the gospel?

Although this brief survey is far from complete, it consistently reveals that the gospel is good news concerning Jesus and what he did to accomplish salvation for sinners.

In other words, the gospel is objective. It tells us what God has done to save his people. It consists of concrete, historical events, rooted in Old Testament promises, types, and institutions that were fulfilled in Jesus. It promises that all who trust in Christ and his work will receive forgiveness and life. Of course, this isn’t merely a catalogue of events of only historical interest; all of this has massive implications for our lives. But we must not confuse the gospel message itself with the outworking of those implications.

So, for example, although the gospel calls me to respond to what Jesus has done, strictly speaking it doesn’t include my response—repentance is not the gospel. Although the gospel introduces me to a life lived in glad obedience to God, strictly speaking it doesn’t include that life of obedience. Our existence as Christians involves unspeakable privileges, significant responsibilities, and untold promise. But those things themselves are not the gospel.

Why is all this important? It’s important because the very nature of the gospel is at stake—and there is no higher priority for the pastor than to guard the gospel from neglect, distortion, or redefinition (1 Timothy 6:20; 2 Timothy 1:14).

If the gospel message expands to include “discipleship in the kingdom,” then the objective nature of Christ’s work is minimized. When the gospel is redefined as a call to a social or political movement, Christ’s work is replaced with ours. When the gospel includes my response, then the ground of my assurance lies in me rather than in Christ. Indeed, anytime we shift the definition of the gospel from God’s objective accomplishment to our subjective appropriation, the rock-solid foundation of our faith is misplaced—and the glory of God in the gospel is obscured.

Of course, we can be clear on the gospel message and make other mistakes. We can neglect the entailments of the gospel (a life of self-denial and obedience to Christ). We can focus only on spiritual salvation to the exclusion of any concern for the material or physical well-being of others. We can so focus on a heavenly home that we neglect our responsibilities of loving others in a fallen world, and that our ultimate future lies in a “new heavens and new earth” that have been fully renewed by God’s power.

None of these mistakes, however, minimizes the importance of holding fast to the gospel of our salvation. For it is through the power of the gospel that we are transformed to live new lives by the power of the Spirit. It is through the gospel that we are freed from selfishness to give our lives in service of others. Sure, the scope of Christ’s redemption is the whole cosmos (Colossians 1:20), but at the center of his redemptive concern are rebellious image-bearers whom he is ransoming to be his children. But all of these entailments, implications, and promises are founded upon the rock-solid, unchanging accomplishment of God through the gospel of his Son. It is this message that is God’s power to save sinners, to comfort the grieving, to motivate the listless, to encourage the downhearted, to assure the guilt-stricken.

This message never changes; this message is always true; and so our hope is always secure.

And it precisely when those erstwhile rebels grasp God’s accomplishment in the gospel—the greatest display of “the breadth and length and height and depth of Christ’s love”—that they will be “filled with all the fullness of God” (Ephesians 3:17-19) and marvel with wonder at the gospel’s display of God’s glorious grace.

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Jeff Purswell serves as the Dean of the Sovereign Grace Pastors College and a pastor at Covenant Life Church in Gaithersburg, MD.

Video of C.J.’s conversation with Bob Kauflin and Jeff Purswell, recorded at our WorshipGod09 conference, is now online. To watch the 70-minute video, click here: “Lessons Learned from Three Decades of Leading.” Or watch it here:

At the WorshipGod09 conference, my friend Jeff Purswell asked Bob and me the following question:

Many of the songs we sing here, and many of the songs written by people in Sovereign Grace, have the gospel as a key component to them. There are all kinds of themes in Scripture, and there are all kinds of songs in Scripture. Why should we have so many songs about the cross? Why should the cross play such a central role in our singing when there are so many other things we can sing about?

This is an important question. Here was the essence of my answer:

First, since the cross is the storyline of Scripture, it should be the storyline of our corporate worship. The cross is the matter of “first importance” and it should be reflected in our singing on a weekly basis (1 Corinthians 15:3).

Second, we must never leave the impression during corporate worship that we do not need a mediator. There isn’t a moment where I don’t need a mediator. In light of the Father’s holiness and my sinfulness, I cannot approach him directly apart from Christ. It is quite possible for us to sing songs that are accurately extolling the attributes of God. But if the cross is absent, we leave the unintended impression that somehow I can approach the Father apart from a mediator—that I can experience intimacy with God apart from the One who died for my many sins.

Third, cross-centered songs imitate the heavenly model. In Revelation 5:1-14, for example, we catch a glimpse of eternal worship and our heavenly future. Jim Elliff has written, “One is taken aback by the emphasis upon the Cross in Revelation. Heaven does not ‘get over’ the cross, as if there are better things to think about; heaven is not only Christ-centered, but cross-centered, and quite blaring about it.” Amen! Every Sunday should be a heavenly preview as we survey the wondrous cross and as we sing of the Lamb who is worthy of our praise.

Forth, cross-centered songs affect our souls. You’ve heard the Martyn Lloyd-Jones quote about how most of our unhappiness comes from listening to ourselves more than we talk to ourselves. In light of this, corporate worship is a serious gift! Singing in corporate worship is a means of talking to yourself. This provides us an opportunity to stop listening to ourselves, to stop listening to sin, legalism, condemnation, and to begin singing and talking to ourselves. And by the end of corporate worship there is a good chance that we will experience the joy of the gospel. Not very often in our noisy world do we have such an opportunity to talk to ourselves. So what your church is saying in these moments of corporate singing is very important. And what a unique opportunity worship leaders have to transfer the hope of the gospel to people in corporate worship. And to think, you can do this each and every Sunday!

Cross-centered worship songs are vital to the life of the church.

I am so grateful to God that Bob has led Sovereign Grace Ministries into gospel-centered worship music, and has served the church with the writing and producing of many such songs and albums.

You can listen to the full audio recording of our discussion on this and other topics at the WorshipGod09 conference here.

I could listen to my friend David Powlison for hours and not lose interest for even a second. The man is one of the wisest men I know and he seems to never repeat himself. His deployment of language is unique and when I am with him it seems I cannot take notes fast enough.

So in May, while David was in town teaching at our Pastors College, I sat down with him in the recording studio. First, we talked about six of the resources he’s produced (that interview is in last Thursday’s post). Then I asked David to elaborate on four quotes from his writings that have each impacted my life and teaching over the years. We’ll call it “five minutes with David Powlison.”

Over the next few days I’ll post these four brief but rich recordings. There is a wealth of wisdom in each of them.

In the first recording I asked David to elaborate on this excellent quote:

Don’t ever degenerate into giving advice unconnected to the good news of Jesus crucified, alive, present, at work, and returning.

—Seeing with New Eyes (P&R, 2003), p. 43.

To hear what David had to say, download the four-minute audio recording here (3.8 MB) or listen online here:

Cedric Moss was the senior pastor of Kingdom Life Church in Nassau, Bahamas long before he ever heard of Sovereign Grace Ministries. One day, wanting to better understand the gospel personally and to more passionately preach it to his church, Cedric searched online and stumbled upon Sovereign Grace Ministries. In 2004 Cedric attended our pastors conference as a visitor, hoping to observe from a distance.

In reflecting upon the trip Cedric says,

I was a pastor who was weary in the ministry and skeptical about church associations and networks, having been closely associated with a few and having given up on them. However, to my surprise, in Sovereign Grace I found men who were genuinely interested in me as a pastor, not the size of my church, or getting my church’s name on a list.

During our 2009 Pastors Conference, Cedric shared the rest of the story, which you can hear in this 16-minute recording:

Download MP3 (3.7 MB)

Blogger Josh Gunter pulled an excerpt from C.J.’s message “The Cup” and set the clip to a video collage and music. Thank you, Josh, for your work on this—the video is an encouraging reminder of Calvary and the love of our Savior.

 

 

The death, burial, and resurrection of Christ are an interconnected priority for the church (1 Corinthians 15:3–4). French theologian John Calvin wrote that when we speak of the benefits we receive from Christ’s resurrection we are implying the crucifixion of Christ—and the other way around.* The two themes are interconnected.

And a new book has brought together writings on the resurrection of Christ in light of the death of Christ. The book is designed for the Easter season (which is quickly approaching), but the cross and the resurrection are worthy of our attention year round.

Edited by Nancy Guthrie, Jesus, Keep Me Near the Cross: Experiencing the Passion and Power of Easter (Crossway, 2009) is a collection of 25 contemplative readings from various authors.

The chapters are short, averaging less than six pages each, and are mostly pulled from previously published material. Their scope and diversity is evident from a glance at the titles:

1. True Contemplation of the Cross (Martin Luther)
2. He Set His Face to Go to Jerusalem (John Piper)
3. An Innocent Man Crushed by God (Alistair Begg)
4. The Cup (C.J. Mahaney)
5. Gethsemane (R. Kent Hughes)
6. Betrayed, Denied, Deserted (J. Ligon Duncan III)
7. Then Did They Spit in His Face (Charles Spurgeon)
8. The Silence of the Lamb (Adrian Rogers)
9. The Sufferings of Christ (J.C. Ryle)
10. Father, Forgive Them (John MacArthur)
11. With Loud Cries and Tears (John Owen)
12. That He Might Destroy the Works of the Devil (Martyn Lloyd-Jones)
13. I Am Thirsty (Joseph “Skip” Ryan)
14. God-Forsaken (Philip Graham Ryken)
15. Cursed (R.C. Sproul)
16. Into Your Hands I Commit My Spirit (James Montgomery Boice)
17. Blood and Water (John Calvin)
18. He Descended into Hell and Ascended into Heaven (J.I. Packer)
19. A Sweet-Smelling Savor to God (Jonathan Edwards)
20. The Most Important Word in the Universe (Raymond C. Ortlund Jr.)
21. Resurrection Preview (Francis Schaeffer)
22. Peace Be unto You (Saint Augustine)
23. Knowing the Power of His Resurrection (Tim Keller)
24. Sharing His Sufferings (Joni Eareckson Tada)
25. Crucified with Christ (Stephen F. Olford)
 
In Jesus, Keep Me Near the Cross Guthrie has pooled a superb collection of devotional writings to focus your attention upon the cross, and simultaneously intensify your appreciation for Christ’s glorious resurrection.

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* John Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeil (Philadelphia: Westminster, 1960), 1:521 (2.16.13).

For the building and decoration of the tabernacle, the Old Testament tells us God supernaturally blessed a man named Bezalel “with skill, with intelligence, with knowledge, and with all craftsmanship, to devise artistic designs, to work in gold and silver and bronze, in cutting stones for setting, and in carving wood, for work in every skilled craft” (Ex. 35:31-33 ESV).

Artistic talent originates in God and for this reason the church has esteemed artistic expression throughout the centuries. French Reformer John Calvin (1509-1564) wrote, “all the arts emanate from God, and therefore ought to be accounted divine inventions.” [1]

But this appreciation for art and its divine source does not contradict the church’s need to evaluate the value and limitations of art.

A century ago, Dutch theologian Herman Bavinck (1854-1921) wrote the following concern.

Art cannot close the gap between the ideal and reality. Indeed, for a moment it lifts us above reality and induces us to live in the realm of ideals. But this happens only in the imagination. Reality itself does not change on account of it. Though art gives us distant glimpses of the realm of glory, it does not induct us into that realm and make us citizens of it. Art does not atone for our guilt, or wipe away our tears, or comfort us in life and death. …Granted, the two are connected. From the very beginning religion and art went hand in hand. [2]

Appreciating the arts and evaluating of the value of the arts is a balance the church must preserve in every generation. And this brings me to one of the many personal highlights from this most recent New Attitude conference in Louisville.

One Sunday session was reserved for an open question-and-answer session with Dr. Al Mohler where he fielded questions covering a wide variety of issues on the topic of Scripture. Particularly helpful to me were his answers to the final question on art. How do we as twenty-first century Christians evaluate and critique the value of the arts? What relationship do the gospel and the arts share? What role and service do the arts play in the church?

I recommend listening to the entire session (listen/download here) but what follows is a transcript of Dr. Mohler's comments on art and his challenge to a young generation of Christians to “learn to make art the servant of the gospel.”

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Question: My question is this: For the Christian, what role should the Word of God play in our artistic and creative endeavors? And for the Christian, what role should our artistic and creative endeavors have within the culture at large?

Dr. Albert Mohler: Alright, let’s step back for a moment and talk about the arts. Where does art come from?

God has made us as the only being in his image. We are the only being who fabricates with design and intention and with aesthetic sense. Beavers build dams. Ants build anthills. But they don’t hire architects and so far as we know there is no aesthetic appreciation for them whatsoever. You’ve never met a dog that is a painter. There is something about being made in the image of God that produces what we call “cultural product.” …

The arts are very important and it seems that in this generation the arts are newly important. Now, when that happens it is promise and opportunity. For instance, if you look back at the history of Western civilization the Renaissance, in particular the High Renaissance, was an opportunity in which cultural production became a huge issue.

When I was a high school student there was a huge BBC presentation of humanity at its highest, Kenneth Clark’s Civilization. He went back particularly to the classical age and to the High Renaissance and said, “This is when human beings were at their very best because of this cultural production. Look at this: you have Bernini, and Rembrandt, and Rafael.” And you could just go through all of these and the cultural production in the art became the defining issue. The art reflected the Christian culture from which it had come, but the art became very quickly an issue of idolatry as well. And it was not true that where you found the highest art you always found the purest theology. To the contrary it was often very much otherwise.

So what we should learn from that is that ideally Christians should be involved in the arts. Absolutely! But we’ve got to learn to make art the servant of the gospel. And that is a tough challenge in every generation. If the artists of the Renaissance had been concerned that their art would be in the service of the gospel, it would be a very different art than it is. It would have all the same ability. You’d still look at, for instance, Rembrandt—you’d look at the lace collars and he would still have that ability to make you feel like you could touch it. But it would be telling a different story then in many cases what gets told.

And when you ask about the Scripture, well the Scripture is the food for our living on this earth. It is the light for our path as the Psalmist says. It is the authority by which we live. It is the sole sufficient guide for understanding all that we are and all that we hope for and all we trust in, in Christ. That had better be the substance of our art. That doesn’t mean that we only draw representations of Bible stories. It does mean that we test everything we do, not just by the cannons of art—which are truly culturally constructed and constantly negotiated and changed, an evidence of both human greatness in terms of ability and human depravity in terms of the morality and the rebellion against God that so quickly comes in and the idolatry that is our reflex.  

And we use Scripture to ask, “How do we judge the good, the beautiful and the true—always to be necessary and necessarily linked? That which is good is beautiful—that which is true is good—that which is good is true. They’re all the same thing.

Modern art is in many ways a rebellion against the unity of the good, the beautiful, and the true. And one testimony you can give to the Word of God is saying that for the Christian the good, the beautiful, and the true are always one thing because in Scripture they are always one thing. And that is where you find our authority and our meaning.

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For more on this topic, please read Philip Graham Ryken’s excellent book, Art for God’s Sake: A Call to Recover the Arts (P&R, 2006).

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[1] From Calvin’s commentary, Harmony of the Law, vol. 3.
[2] Herman Bavinck, Reformed Dogmatics (Baker Academic, 2003) 1:267.

 

The audio recording of C.J.’s second message at the 2008 Resolved Conference is now online.

The Cry From the Cross
C.J. Mahaney
Mark 15
Monday, June 16, 2008
Palm Springs, CA
1:02:39 run time; 28.7MB MP3

Download here.

Listen here:

 

Pic by Lukas.