In Case You Missed It

Recently at the Logos Bible Software Blog, Jake Mailhot shared a post about Abraham Kuyper’s Theology of everday life which featured three books by members of Southeastern’s faculty.

Even if you’re unfamiliar with the works of Abraham Kuyper, you might recognize his most famous quote: “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’”

 

For Kuyper, this deep awareness of God’s sovereignty had vast implications for daily life. Throughout his writings, he wrestled with how to reconcile the sovereign presence of God in this beautifully created world while witnessing the fallenness and brokenness of the present. The modern church still struggles to navigate this tension between the spiritual life and the secular world. That’s why, despite being a century old, Kuyper’s theology of everyday life is still relevant today.

 

At The Gospel Coalition, Ivan Mesa asked a few pastors and scholars to recommend a book that belongs on every pastor’s bookshelf.

Pastors traffic daily in books. Of course, we preach the Book, and so we’re endlessly looking for books that’ll encourage and equip us in ministry. Our limited time and a never-ending stream of books (Ecc. 12:12) means we need discerning guides who’ll point us in the right direction.

 

I asked a few pastors and scholars what one book other than the Bible they would commend to every pastor or Christian writer. So whether you’re preparing a sermon, writing an article, or just seeking to build a dependable library, below are 10 books that’ll serve you—and those to whom you minister.

 

At The Center for Baptist Renewal, Matthew Emerson shared three theological reasons to look for patterns in Scripture. Dr. Emerson writes:

My doctoral supervisor, David Hogg, was once asked in my Theological Method Ph.D. seminar what his method is. I still love his response: “I look for patterns and weird stuff.” That is, his approach to reading Scripture consists largely of paying attention to what is repeated and what stands out as extraordinary, either in terms of actual events or their description or both. This interpretive method produces readings that sometimes (many times) vexes those who hold to the historical-critical method and its evangelical cousins.

 

What, then, are the theological rationales that give an interpreter the hermeneutical warrant to link certain biblical texts together in a typological chain? To put a finer historical point on it, why does Irenaeus, in his On the Apostolic Preaching, feel justified in linking the Virgin Birth to the untilled ground out of which Adam is made, or Eve’s creation out of Adam’s rib to the Church’s birth out of Christ’s pierced side? I want to suggest that there are least three theological reasons that readers feel justified in these types of patterned readings.

 

At the Ethics and Religious Liberty Commission website, Laura Thigpen posted an article about helping women engage culture in everyday life.

Some Christian women struggle to see how tense cultural issues matter to their everyday lives. But it’s increasingly difficult to avoid these cultural debates. For example, the young mom may not care about LGBTQ issues—until she takes her children to the playground, finds herself in conversation with a parent of her child’s playmate and discovers the parent is in a homosexual marriage. Suddenly, the issue is relevant at the playground. Or, a teacher may not think that immigration reform is relevant to her—until she has an immigrant student suffering from anxiety because he fears that his parents might be deported. At that moment, cultural issues are no longer just “issues” but tangible faces, real people.

 

Yet, when attempting to engage these issues and the people most directly influenced by them, some women feel inadequate or intimidated. They struggle to have confidence to understand and interact with culturally tense issues from a theological conviction.There can be several reasons for this lack of confidence. Some women haven’t received higher education. Others know little about particular issues. Sometimes, moms of young children are so consumed with diapers, meal times and t-ball games that they have little room for organized study and discussion. Yet, women bring a unique voice to cultural issues that our churches and society need. But, they must first be discipled to do so.

 

A few years ago, I recognized my own need to have “iron-sharpening” relationships with other women to help me better engage difficult cultural issues. I decided to meet regularly with a few ladies from various backgrounds and in vastly different career fields. Every single one of these women brings a unique perspective, a thoughtful question and insightful encouragement to our time together.

 

Thankfully, you don’t need to start a formal program to have these relationships for yourself. Though programs have their helpful place in teaching and edifying the church, there are four simple ways to disciple women to be theologically informed about culturally relevant issues in everyday life—whether they’re single, married, career-driven, stay-at-home moms, academically inclined or academically intimidated.

 

Jonathan Howe shared a post at Thom Rainer’s blog discussing three actions churches can take in times of crisis. Jonathan writes:

The past few weeks have been quite eventful for the communications teams at Cracker Barrel and United Airlines. In case you’ve missed it, Cracker Barrel faced a deluge of complaints following the firing of a server named Nanette Reid. Her husband posted about it on the Cracker Barrel corporate Facebook page, and Internet pranksters created the #BradsWife movement.

 

Then a video surfaced this week of a passenger on a United Airlines flight being physically “re-accommodated.” Mainstream news and social media sites have been filled with stories and hot takes on everything from the passenger’s past (in which many stories had incorrect information) to the standard airline practice of overbooking.

 

Both companies are still fighting these crises, and from many (or most?) perspectives, they are losing the battle when it comes to public opinion. These companies will likely recover over time. They will likely hire PR firms to win back customers and improve their public reputation. It’s what big companies do.

 

But what if this had been your church? What if your church was faced with a scandal or legal issue that called for crisis communications? Are you prepared? Some are, but many churches are not. And their responses to crises often fall into three categories.