We don’t hear much about repentance today. One of the reasons for that has to do with the fact that a whole segment of the evangelical church has purposely de-emphasized its role in salvation and indeed sanctification. Some would say that repentance from sin is not necessary for salvation and to talk of such is to preach works. Of course, Scripture says that repentance is necessary for salvation and is not a human work. In fact, repentance and faith are both gifts from God and two sides of the same coin.

Others affirm the need for repentance but so often seem to be confused as to what it is. There is a failure to recognize the difference between what the Apostle Paul calls worldly sorrow vs. godly sorrow. The upshot of this deficiency of understanding is that persons often fail to repent when they need to before God and others. Not only does such a dynamic hinder sanctification but peace in human relationships. If you want to have a better marriage for example, get hold of the biblical concept of repentance.

When we have wronged someone, most of us are willing to say “I’m sorry.” Too often however, we say it like this: “I’m sorry I did this but you did that.” That kind of apology is not grounded in real repentance or a real desire to be reconciled. Sometimes we are even more subtle. We might say, “I’m sorry I did this when you did that.” That sounds better, but it’s not. Real repentance is grounded in godly sorrow and leads to life (2 Cor. 7:10). It leads to confession of sin to God and to others. Real repentance leads to real restoration and reconciliation.

What is real repentance then? We see it in the lives of some dear saints in the Corinthian church. Paul wrote, “For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter (2 Cor. 7:11).” Let’s glean some application.

First, real repentance shows itself plainly. Paul expresses his joy at the church’s response to a letter of rebuke he had sent them. When he says “Behold,” or “Observe this,” he is being quite expressive. In today’s terms we might say “Would you look at this!” There is a ring of exultation in his tone because he can plainly see their repentance.

The take away for us is quite simple. If you sin against someone and repent, they don’t have to wonder! If your repentance is real, they will see it. They will see your heartbreak over sin, your genuine confession, your effort at reconciliation, and the fruit of change.

You might wonder, “What if I sin again? What if someone repents and sins again in the same way?” If repentance is genuine, there will be remorse over that sin, an effort to kill it for good, and greater victory over time.

I have a friend who is an evangelist. After he had preached in a small town church one evening, the pastor’s daughter came forward with tears in her eyes wanting to be saved. My friend was encouraged but noticed the pastor was not. When he asked this father about his seeming indifference toward his daughter’s profession of faith, the wise pastor commented, “She’s done this before but I’ve never seen any evidence of real sorrow over sin or the fruit of repentance. When I see a change in her life, then I’ll get excited.” Real repentance shows itself plainly. When you say you’ve repented, can those around you tell that you have?

Second, real repentance comes from God. Paul noted that the Corinthians sorrowed in a godly manner. We’ve already indicated that there is a difference between worldly sorrow and godly sorrow. Godly sorrow comes from God and is directed toward God. Repentance is not a human work but a gift from God.

I interviewed Steve McInerny, the author of Confessions of a Christianized Pagan. In the book he recounts that for thirty years he thought he was saved but came to realize that he was not. While he served in the church in various ways during that thirty year period, there was no real turning from sin in his life. As I interviewed him on the radio and touched on a variety of subjects in his book, during the breaks he kept telling me he wanted to get to the chapter on repentance. He desperately wanted to deal with that because it is the missing element in gospel preaching today and humanly speaking kept Him from Christ for most of his life. He had never been confronted with his sin nor called to repentance. He needed God to do a work in his heart! Call upon God to grant you repentance when you need it!

Third, real repentance produces real change. Paul repeated a little word when he thought about the change that had been wrought in the Corinthians. We might translate his thought thusly: “What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication!” While we cannot know exactly what he was thinking with each of these phrases, the context gives us an idea. He was overjoyed at their diligence to make things right; the evidence in their lives that they were now cleared of the charges against them; the indignation they had over their sin; the fear of God in their hearts; their longing to be reunited with Paul whom they had disbelieved for a time; their renewed zeal for the gospel which had been under attack; and their desire to vindicate themselves.

John Newton wrote “Amazing Grace.” He was overwhelmed that God would save “a wretch like” him. He was blind to his sin and his need for Christ until God opened his eyes by grace. Remember that John Newton was a slave trader. He dealt in the trafficking of human beings. Not only were families ripped apart and freedom was stolen, but the slaves were treated worse than animals. Thousands died on transport ships due to the vile conditions in which they were kept as cargo. Those who died were simply tossed overboard like garbage. Can you imagine the faces John Newton saw in his mind when he was confronted with the reality of his sin?

But, there was a change. Not only did he quit the slave trade but he worked for years with William Wilberforce to abolish the slave trade in forever. Real repentance produces real change. Do you change when you say you repent?

Fourth, real repentance makes things right. In all things the Corinthians proved themselves to be clear of the charges against them by making things right. They had sinned in so many ways. They changed and put things back in line with the way they were supposed to be.

Have you ever seen Star Trek Voyager? On one particular episode, the entire crew was killed due to a mistake by Harry Kim who survived. He spent the next fifteen years of his life trying to undo that mistake. He was able, in a sense, to go back in time and undo what he had done. He then receives a message from his future self: “Hello, Harry. I don't have much time, so listen to me. Fifteen years ago, I made a mistake and 150 people died. I've spent every day since then regretting that mistake. But if you're watching this right now, that means all of that has changed.” In other words, he went back and made things right!

We can’t go back in time and take away the wrong or hurtful things we’ve done. But, we can repent and God can restore. In that sense, we can go back. We can go back and make things right.

What’s standing between you and God or someone else? Do you owe someone a real apology? Have you offended someone? Have you been stubborn? Do you owe someone anything? Do you want a clear slate? Do you need to go back and put something right? The solution is simple: repent.

Sign up free for “The Dean’s List,” a weekly news and Christian worldview e-letter highlighting relevant news stories affecting Christians. An editorial by Dr. Dean is included as well as his comments on the highlighted stories. The e-letter is sponsored by "Calling for Truth," a daily, live, call-in radio program co-hosted by Dr. Dean and Kevin Boling. Simply e-mail us at pauldeanjr@juno.com to receive your first issue this week.

To listen live to "Calling for Truth" each day from 1:00 pm to 2:00 pm Eastern Time, go to www.callingfortruth.org and click on the "Listen Online" button. You may listen to archived shows as well. They are uploaded each day after the broadcast.

All of Life is Worship

According to the New Testament, all of life is worship. The impetus and goal of all that we do is worship. In other words, the more we worship God, the more we are compelled to glorify Him, advance the gospel, and serve others. Then, as we seek to advance the gospel, the goal is that persons come to know Christ and glorify God for His mercy (Rom. 15:9).

Further, if we cannot glorify God in anything we do, we may not do it. “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor. 10:31).” Christ must be central in our lives and not merely one of the dynamics on the periphery. We must think of our lives as a bicycle wheel with spokes emanating from the hub in all directions. Those spokes represent all of the things we have in our lives including work, school, sports, family, entertainment, sleep, vacation, community service, church, and so much more. The Lord Jesus can never be one of the spokes. He is the hub. All things flow from Him and for His glory. It is this truth that gives life meaning.

Eating Chocolate as Worship

We need a theology to play ball or to eat a Hershey’s Bar for example. If we cannot do either of those things for God’s glory then we cannot do them. But we can do both for God’s glory. We give Him thanks for the ability to play ball or for the awesome taste of chocolate. We compete not for our own sense of pride but to put God’s glory on display as He has given us the ability. We enjoy that Hershey Bar with God in mind and contemplate the multi-faceted gifts He has given us as well the multi-dimensional beauty or satisfaction we find in so many things. It’s all about Him! “It is He who has made us and not we ourselves (Ps. 100:3).” As the Westminster Shorter Catechism puts it, “The chief end of man is to glorify God and enjoy him forever.”

A Need for Private Worship

At the same time, Christians must engage in times of private worship. There is no better example for us than Christ Himself: “Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed (Mk. 1:35).”

A Few Words about God-Centered Corporate Worship

Corporate worship is when the body of Christ gathers together for the express purpose of worshipping God. We were created and the church is being recreated in Christ that God might be glorified: that we might worship Him.

Placed upon us is the responsibility to be careful when God’s people gather to worship Him. Scripture is replete with condemnation of false worship. After all, we are talking about Holy God. We should never do anything that is man-centered and not God-centered. Nor should we motivate people toward being entertained as opposed to giving worship to God. We must never persuade by, or cause people to focus on worldly wisdom or technique, but rather lead them to rest in the Lord. Paul warned about this dynamic in 1 Cor. 2:1-5.

Style in Corporate Worship

At the same time, there is no Scriptural prohibition for different worship styles. While we should do nothing in worship other than that which is prescribed by Scripture as the elements of New Testament worship are clearly laid out, there is liberty in Christ and style. In other words, we must sing in worship as Paul prescribes such. But, we must not engage in what is termed interpretive dance. The New Testament knows no such form of worship. Yet, the New Testament gives no direction in terms of music style. Thus, style is largely a matter of cultural preference.

This point was elucidated well for me when I was talking with our missionary to several years ago about worship style in his country. I was lamenting the fact that in some of the worship services in some of the church plants there, most of the people seemed to be doing little more than going through the motions of worship, particularly in the area of singing. These churches were planted by American missionaries and had adopted American worship styles. The Trinidadian people are much different in their musical preferences. The expression of worship is much more heart felt when persons are able to express their worship in terms of their own redeemed cultural context.

That is not to say that worship is mere feeling or merely culturally driven. Redemption transforms feelings and cultural acclamation. But, American worship style is not superior to Trinidadian worship style. God does indeed save people out of the cultures of the world. From these brief considerations of the New Testament and the diversity of culture God has placed in this world, we deduce that worship style from one congregation to the next, even in , is largely a matter of preference based upon culture and/or subculture.

The Real Question for Corporate Worship

Here’s the real question for believers however: What would we do if we did not have our auditoriums, power point presentations, and praise bands? Would we worship? No doubt many would feel as if we could not. It is that feeling that speaks volumes as to what people believe the nature of worship is, even in so-called spirit-filled churches.

What We Must Understand About Worship

We must maintain the simple understanding that the church exists to glorify God in the world through gospel advance. Biblically, we gather to worship, that is, get filled with the word to motivate us for works of service, fellowship with the saints to get encouragement for works of service, partake of the Lord’s Supper to remember what it’s all about in our works of service, and pray for empowerment that we might perform those works of service. We then go out and do those works of service.

At the same time, as Christians, we above all people should strive for excellence in all that we do, including corporate worship, because all that we do must be for the glory of God. He is excellent above all things. We send the wrong message to the world if we are slipshod in what we do.

The suggestion, or rather the question, or perhaps the challenge, is to think clearly about the nature of New Testament worship and engage in that dynamic in the context in which God has placed us. Again, what would we do if our buildings were destroyed by a Hurricane for example? I hope we would continue “steadfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers (Acts 2:42).” We might even sing a few songs together simply for joy, whether we had instruments or choirs or not.

Sign up free for “The Dean’s List,” a weekly news and Christian worldview e-letter highlighting relevant news stories affecting Christians. An editorial by Dr. Dean is included as well as his comments on the highlighted stories. The e-letter is sponsored by "Calling for Truth," a daily, live, call-in radio program co-hosted by Dr. Dean and Kevin Boling. Simply e-mail us at pauldeanjr@juno.com to receive your first issue this week.

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How interesting and providential is the fact that theological issues should be raised in the midst of a presidential campaign. By now, those who follow the news, regardless on which side of the political aisle they find themselves, are no doubt tired of the rhetoric associated with Barack Obama and his pastor Jeremiah Wright. On the one hand, Wright defends himself by appealing to his worldview which is grounded in the black liberation theology of scholars such as James Cone who considers Christ to be a “black messiah,” blacks as the chosen people, and embraces a god who supports their cause of destroying the white enemy. On the other hand, conservative pundits, in the main, have criticized Wright (and Obama) and focused on political issues including those of racism and anti-Americanism. However, little has been said from a biblical worldview perspective. Politicians are quick to point out the need to have a dialogue at some point about “important theological issues” but seem never to get around to having that dialogue. In light of this circumstance, perhaps the time has come.

Our purpose herein is not to focus on Senator Obama, Rev. Wright, or even James Cone. Our purpose as Christians, cultural commentators, and bible teachers, is to dialogue about theological issues raised in response to liberation theology of any kind. With reference to Jeremiah Wright and Black Liberation Theology, neither he nor such a theology is representative of Christ. Nor does he represent black Christians. The questions raised then are clear: what is liberation theology and what does Christ have to say in response?

What is Liberation Theology?

Liberation theology is an innovation within Roman Catholic Theology. It is a theology that is applied through the means of political action in a social context and concerns issues such as justice for the oppressed and impoverished. In general, it appeals for human rights, or at least the rights of the socially marginalized. Liberation theologians would see the oppressed as a channel of God’s grace. They would interpret ultimate questions and faith itself through the lens of the plight in which the outcast find themselves. It is a worldview of the down and out as the special object of God’s favor.

Biblical texts are cited in liberation theology. For example, Jesus came to preach the gospel to the poor (Lk. 4:18). Further, it was Christ who said, “I did not come to bring peace but a sword (Matt. 10:34).” These verses and others like them are interpreted to mean that Christ came for the physically poor (as opposed to the spiritually poor) and that His mission was to bring social unrest. In one sense, the driving issue for the liberation theologian is social justice. That end may be accomplished in any number of ways including violence. One may see how varying political philosophies might find support among those with such a theology including those of Marxism and socialism, revolution, and even anarchy.

A number of non-Roman Catholic groups have adopted a sort of liberation theology. While Tony Campolo, for example, calls himself an evangelical, he has been a major proponent of liberation theology with a goal of establishing the on earth through the poor, the downtrodden, or the proletariat by means of political progressivism. In his book, Letters to a Young Evangelical, he regards certain segments of conservative evangelicalism as enemies of God and calls for a revamping of political and economic structures in our society as current structures do not adequately address the needs of the poor and oppressed.

Liberation theology is “this world” in focus and not “other world.” Its primary concern is not with salvation from sin, Satan, and death, but with deliverance from earthly oppression. One may see similarities between it and the false notions of first century Jews looking for a political, warrior messiah. As they would learn through the gospel of Christ Himself, there is no doubt that God is concerned with the oppressed. However, His primary concern is far greater.

What about the biblical Christ?

Christ and Division

It is true that Christ divides. However, that division is spiritual and does not promote violence between different groups within a given society. Jesus said, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it (Matt. 10:34-39).”

Jesus’ point is that He alone must be supreme in the Christian’s life. He says that He has come to set a man against his father. In another place He tells believers to honor their parents. These are not contradictory ideas when we understand that He is not calling for violence against parents but honor. At the same time, He is saying that our ultimate allegiance is not to our parents but to Christ if we are truly His.

Moreover, Christ is simply affirming the New Testament vision of a composite society. Societies prior to the New Testament were sacral. Those in any given culture were seen as loyal to the state as long as they all worshipped at the same shrine. Business was conducted along those lines. Jesus sets forth something completely different. He says that we are to render unto Caesar’s that which is his and we are to render unto God that which is His. We may serve God in the context of a pluralistic society. The church and the state are two different things and we may conduct business with non-Christians. The real issue He is getting at, however, is that Christians will be at odds with society in a number of ways. After all, we are strangers here and our ultimate citizenship is in Heaven. In that sense there is division: a spiritual division that will cost us at times.

Christ and Freedom

It is true that Christ came to set the captives free. Again, that reality has implications for slavery and oppression and legitimate means of working to eliminate such. However, ultimately, again, He is speaking of a spiritual dynamic. Christ declared in Lk. 4:18-19: “The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD.”

This is the gospel. Christ came to preach the gospel to those who are poor or humble in spirit, to heal those who are brokenhearted over sin, to proclaim liberty from the bondage of sin and Satan, to recover spiritual eyesight, to set at liberty those who are oppressed by Satan, and to proclaim the dawn of the new order where grace is offered to all now. One comment may be added here in terms of interpretation. If one is to interpret “the poor” as the physically poor, then one must also interpret “the blind” as the physically blind. What are liberation theologians doing about physical blindness? These issues are obviously spiritual.

Certainly the gospel has implications for social ministry. Christ Himself is the Prince of Peace. “For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace (Isa. 9:6). But, while these things have implications concerning war or even the final state, they refer ultimately to peace between God and man.

Christ and Racism

The gospel alone is that which actually brings people from different nations, socio-economic levels, cultures, ideologies, races, prejudices, genders, etc. together. Paul wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus (Gal. 3:28).” Violence will not and cannot do that.

Christ and Wisdom

God’s multi-faceted wisdom is on display before the entire universe in the gospel by the church as related to the “neither Jew nor Greek” dynamic. Paul also wrote that God’s purpose of grace and calling upon His life as a preacher of the gospel was “to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.” It is God’s multi-colored wisdom manifested as the church breaks down all social, economic, and racial barriers by putting on display before a watching universe the spiritual union and practical unity of the body of Christ despite the members’ diversity. They are one in Christ Jesus. Nothing but God can bring so disparate a group together and make them one in spirit, mind, and purpose.

Christ and Truth

The messiah of black liberation theology is a false messiah. Jesus warned, “Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe it. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect (Matt. 24:23-24).” In one sense, the radical form of liberation theology is no different from radical Islamic theology in that hatred and murder are foundational tenets. It is a false gospel that seeks liberation in the here and now only.

Christ and Oppression

Certainly Christ is concerned about oppression and temporal deliverance from such. His gospel is holistic. If He is concerned with eternal salvation, He is concerned with temporal problems as well. James noted that pure and undefiled religion is to help the fatherless and the widows. God castigates those who would oppress the poor. Christians must be concerned about the plight of the outcast. But, that concern flows from the gospel, is connected to the gospel, is a result of gospel influence. It is the practical outworking of the gospel. But, if the focus is on the practical outworking, even in a non-violent way, then there is no gospel, no real motivation other than personal prosperity, that can only lead to a focus on self and this world to the exclusion, ultimately, of a focus on others and happiness in Christ in the world to come.

Christ and Ultimate Things

The point is that Christ is concerned with the plight of the oppressed, but He is concerned with so much more. He is concerned that people be saved for eternity. He is concerned that those who would be liberated from oppression in the here and now would be delivered without violating biblical principles. And, He is concerned with the massive reality that those who are not set free from temporal injustice would bear it with grace for their joy in the glory of God revealed in and through them. Oppression is an arena for God’s glory as His power and grace are on display in the lives of those in that context who know Him as they react differently than those who do not know Him.

Christ and Ethics

Remember, it was the real Lord Jesus Christ who set forth a radically different ethic for believers. “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect (Matt. 5:44-48).”

Christ taught that we are to love even our enemies. Pagans love those who love them. We have a power outside of ourselves to love our enemies. This power is not present nor is Christ’s teaching present in Liberation Theology. Christ taught us to return good for evil and thereby prove that we are sons of the Father. Common grace, as distinct from saving grace, comes from God and is extended to all. We are to be gracious then and in this sense to others. Our ethic is radically different from those who are not saved. They love those who love them. We love those who do not love us. And, our ethic is radically different from the Liberation Theology ethic. Christ declares that we have a reward for such things and for being His.

Thus, when we are asked to defend our radical ways, and they are radical in this culture, our defense is simple. We emulate our Father in Heaven, not James Cone.

Sign up free for “The Dean’s List,” a weekly news and Christian worldview e-letter highlighting relevant news stories affecting Christians. An editorial by Dr. Dean is included as well as his comments on the highlighted stories. The e-letter is sponsored by "Calling for Truth," a daily, live, call-in radio program co-hosted by Dr. Dean and Kevin Boling. Simply e-mail us at pauldeanjr@juno.com to receive your first issue this week.

To listen live to "Calling for Truth" each day from 1:00 pm to 2:00 pm Eastern Time, go to www.callingfortruth.org and click on the "Listen Online" button. You may listen to archived shows as well. They are uploaded each day after the broadcast.

Periodically I’m asked the question whether I believe the Sunday morning sermon should be designed primarily to reach lost people or teach Christians. That question is not illegitimate considering the varying commitments in the contemporary church to being seeker sensitive, emergent, or missional.

It is interesting that the question would essentially center on what I believe rather than what is correct. Such is the influence of postmodern relativism upon the way even believers think or talk. Of course, it should not escape our attention that seeker sensitive or emergent emphases flow from said influence.

Not surprising then is the myriad of tips doled out with regard to the issue of preaching in the emerging church. The following example is representative. 1) Connect with People’s Feelings. 2) Be a Story Teller. 3) Be a Situation Learning Catalyst. 4) Participate. 5) Be Sacramental.

Two of the foundational tenets upon which life and indeed the church are built are the actuality that God is and the reality that God has spoken. Because God is and because He has spoken, it is His word that is authoritative for our lives. Tips of the above sort flow from a relativistic influence which flows from a loss of Scriptural authority with its concomitant commitment to the aforementioned verities: God is and God has spoken.

Thus, the answer to the question, “[Do you believe] the Sunday morning sermon should be designed primarily to reach lost people or teach Christians, as well as the answer to contemporary preaching tips is the same: God is and God has spoken. Because these things are true, the design of the sermon springs from the words God has spoken. We refer to those words as the text [of Scripture]. The thrust of the text will be the thrust of the sermon.

That does in fact mean that most of the time the primary emphasis in the local assembly has to do with the saints. And, biblically, the body gathers to worship and scatters to evangelize (or be missional). At the same time, we recognize that lost people will be in the service every Sunday. We must be mindful of that dynamic and preach the gospel each week as well.

The balance is this: in one sense, the whole of the bible is the gospel of Jesus Christ. If Christ is not the central theme of each sermon, then we are not preaching Christ nor are we engaging in Christian preaching. So, as the word of God itself is faithfully proclaimed, Christ will be held out as our only hope whether the hearers are saved or not; the gospel will be proclaimed throughout the message; and the word will be applied in accordance with the intention of the original authors. That’s the only way to be faithful to what truly is God’s word.

Faithfulness to God and to His word really is the issue for only God’s word has the power to change lives (Rom. 1:16f). A few preaching tips might be in order then, by way of reminder, in light of the lofty truths that God is and He has spoken.

First, be an expository preacher. Whether you are preaching on a topic or whether you are proceeding through a bible book verse by verse, as noted, the text drives the sermon. There should always be explanation, illustration, and application of the word of God to the people. Where it is necessary to provide argumentation, that is, support for an assertion, that element should be included as well.

Second, get into the habit of preaching through bible books. Such a practice will enable you to get the flow of the author in context so that God’s word might be systematically brought to bear upon the lives of the people. You may then break occasionally and preach timely topical sermons or series.

Third, make sure you are an effective bible teacher. A preacher is a herald of good news. But the news has content. Make it your goal to be described as a bible teacher who is not afraid to herald the good news of Christ in a passionate way. Make an unwavering commitment to sound exegesis in the study but don’t weary the people by being overly technical. There are times when a Greek word or phrase must be explained, for example, but avoid the practice of throwing Greek words at the congregation. Exegesis is the foundation of the message that will ultimately be delivered. What the people need is a message they can understand, identify with, and apply. They need to be intellectually challenged but not feel like they are in a seminary classroom. They need to know how this message affects their lives on Monday through Saturday.

Fourth strive for preaching that has broad appeal. You want your preaching typically to appeal to intellectuals and non-intellectuals alike at different places in the message as you consistently and constantly try to be aware of the entire audience. Don’t be afraid to address the young people with application relevant to them. But, rest assured, their parents are interested in what is being said at that point as well. You may address other groups in the same way.

Fifth, employ various elements of style in your preaching. God’s message to His people is a serious business. At the same time, don’t be afraid to use humor, for example, from time to time to make a point. Story telling is certainly appropriate as long as the story shines light on the truth of the text. The key is to bring light and heat; truth and spirit; teaching and passion. The goal is to reach the mind and the heart. These are not either/or propositions but both/and propositions.

Sixth, fulfill your responsibility as a communicator. Aristotle talked about the public speaker in terms of ethos or the speaker’s integrity, expertise, and knowledge; logos or the truth of the message and its rational supporting arguments; and pathos or making a passionate connection with the emotion or passion of the listener. In a biblical and sanctified way, that is what you must attempt to do each and every week. To use biblical terminology, your chief aim is to “preach the word; be ready in season and out of season; convince, rebuke, and exhort, with all longsuffering and teaching (2 Tim. 4:2).

Preaching tips from the emerging church that do not focus on the words of God should not be surprising. The movement has been influenced by a postmodern relativism in the area of truth, a deconstruction in the realm of meaning, an overreaction to some lamentable flaws in the evangelical church, and a naturally resultant theological liberalism. Those committed to the authority of Scripture will take a different tack completely. While the above list is certainly not exhaustive, it is decidedly foundational, as it is grounded in the reality that God is and that God has spoken.

Sign up free for “The Dean’s List,” a weekly news and Christian worldview e-letter highlighting relevant news stories affecting Christians. An editorial by Dr. Dean is included as well as his comments on the highlighted stories. The e-letter is sponsored by "Calling for Truth," a daily, live, call-in radio program co-hosted by Dr. Dean and Kevin Boling. Simply e-mail us at pauldeanjr@juno.com to receive your first issue this week.

To listen live to "Calling for Truth" each day from 1:00 pm to 2:00 pm Eastern Time, go to www.callingfortruth.org and click on the "Listen Online" button. You may listen to archived shows as well. They are uploaded each day after the broadcast.