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Andy Naselli

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Mark Rogers

Eight Reasons to Read Church History

October 11, 2011 by Mark Rogers

Guest post by Mark Rogers

I often tell people that I majored in history in college because I like stories. I still like stories, but I have pursued an ongoing study of church history because I think it makes me a better Christian and a better pastor. Here are some reasons I think you should read church history, too.

1. Theological

Millard Erickson is right: “History is theology’s laboratory, in which it can assess the ideas that it espouses or considers espousing” (Christian Theology, 28). Church history shows us our theological blind spots, reminds us of crucial topics our era ignores, provides confessional guardrails, and gives us the writings of Augustine, Luther, Calvin, and Edwards—among others.

2. Inspirational

If you are like me, ministry is often hard work and the fruit sometimes seems slow-growing. Reading stories of God’s work in revivals and awakenings stretches my faith and rouses me to pray bigger prayers. Also, reading about the fruits of long-term, faithful preaching and prayer helps keep me steadfast.

3. Ecclesiological

Pragmatic approaches to “doing church” are so common today that one might think that this is the way it has always been. Reading the Reformers, the Puritans, and others reveals that they asked more than just, “What works?”  They thought the Bible teaches what the church is and what it should do.  Historical discussions of the nature and marks of a true church challenge the way we think about the church in a way the latest church-growth manual simply cannot.

4. Missiological

We tend to be locally minded and even ethnocentric. Most of us envision a ministry in a place like the one we grew up in among a people that look like us. Learning what God has done to spread the gospel over the past 2,000 years helps broaden our vision.

5. Hermeneutical

Christians have not been using the same hermeneutics book for the past 2,000 years. We are now able to see some of the interpretive errors of earlier eras (for example, over-allegorizing), and we can try to avoid some of their pitfalls. However, we sometimes forget that our present cultural and intellectual context likely shapes our own biblical interpretation in unhelpful ways. Commentaries and sermons from other eras help reveal some of the errors in our own methods of interpreting God’s word.

6. Reformational

Jesus tells the church in Ephesus, “Remember therefore from where you have fallen; repent, and do the works you did at first” (Rev 2:5). The problem is that we often don’t “remember.” We don’t realize we have fallen because we never look back to a time when the church was more faithful in certain ways. Church history can help us realize our need for reform and call us back to faithfulness.

7. Correctional

Studying church history shows us how small deviations from biblical truth play out over time. It is helpful to know if you or someone in your church is holding a deviant or unbalanced doctrine before it infects your entire theology. Church history is one tool that will help you do so.

8. Doxological

The sheer fact of believers across centuries and continents worshiping God reminds us that our Lord is over all and everywhere. A poem scratched out by a persecuted Christian in prison or the testimony of a missionary’s communion with Christ as he faced imminent martyrdom or the story of whole peoples in Burma coming to Christ all point to the God who alone can satisfy every human heart.

Filed Under: Historical Theology Tagged With: history

Two Kinds of Preaching

October 10, 2011 by Mark Rogers

Guest post by Mark Rogers

Parsons Cooke:

There are two ways of handling divine truth. The one uses it as a mere subject of discourse, the mere theme of a beautiful and splendid oration, the mere block of marble on which the sculptor displays his art. The other uses it as a sharp threshing instrument having teeth, to produce the broken and contrite heart. Let one propose to himself the true end of preaching — not the charming of his hearers by the beauty of his discourses, not the convincing of them that he is a splendid preacher, but the awakening in their minds of views and feelings answering to the truths which he utters; then let him employ whatever arts of eloquence, whatever powers of persuasion, whatever resources of learning, whatever impulses of genius, may pertain to him, to secure this single end. Then his splendid gifts, if he has them, assume a new lustre from the heavenly spirit and aim of their application. In such preaching, the wisdom of God and the power of God come forth. Such a ministry is in the highest degree eloquent, speaking as of the ability which God giveth, that God in all things may be glorified. – Recollections of Rev. E.D. Griffin, or, Incidents Illustrating His Character, 141.

Edward Dorr Griffin:

Let your chief attention be directed to your style and address, and the soul of your conversation has evaporated. Let your attention be engrossed by your subject or by an earnest desire to impart instruction or pleasure to those around you, and you are a different man….

The operation which takes place in a Christian church by the power of truth and the divine Spirit, is wholly different from that which took place in a Roman forum by the influence of Cicero’s elequence…. Pelagians may do the same in the pulpit: but Calvinists know that here the victory is to be won, ‘not by might nor by power, but by the Spirit of the Lord’; and they rely on the energy of truth in the hands of the Spirit to produce, not natural and transient effects, but supernatural and permanent transformations of heart and life.  – “A Sermon on the Art of Preaching,: Delivered Before the Pastoral Association of Massachusetts, in Boston, May 25, 1825,” (Boston, T. R. Marvin, 1825), 6-7.

Filed Under: Practical Theology Tagged With: preaching

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