The Preacher’s Catechism | Book Review


Preaching is the most important public ministry of pastors. Many books describe how preachers can improve their craft. The Preacher’s Catechismis not one of them. Instead, it focuses on how preachers can improve their character.

Lewis Allen offers this reminder of the greater importance of character to craft in his Introduction:

“And yet, having all of these tools [to improve preaching skills] will not ensure that you are a preacher after God’s own heart, someone who is really serving those who listen to you. Skills have an essential place, but more essential to our calling are a heart and mind captivated by God and his gospel.”

In other words, the heart of preachers is the heart of preaching.

Allen bases his counsel in The Preacher’s Catechismon three convictions:

  1. The church needs preachers who last and thrive.
  2. Preachers must understand how preaching works, and how their own souls work.
  3. The Westminster Shorter Catechism is an outstanding resource for the heart needs of every preacher.

The book organizes its material around 43 questions modeled on that catechism.

The first and second convictions should be uncontroversial points among evangelical Christians. I found the third conviction a bit of a stretch, at first glance anyway. I am Pentecostal — Arminian and egalitarian to boot — so what could I learn from a catechism produced by high Calvinist English Presbyterians? (Allen himself is a Calvinist Baptist.)

A lot, it turns out. Allen’s use of the catechism sheds light on heart issues that allChristian ministers need to address.

For example, consider his repurposing of the catechism’s teaching on the Ten Commandments. The catechism asks, “What does the _____ commandment teach us?” (with first, second, third, etc. filling in the blank). Here are Allen’s answers, which follow the order of the commandments (Exodus 20:2–17):

  1. You shall preach as a love expression to the Lord your God.
  2. You shall not make a preaching idol of your image or of anyone else’s.
  3. You shall honor the name of God as you preach.
  4. You shall rest from finding your justification in your preaching, and rest content and safe in the finished work of the living Word of God, Jesus Christ.
  5. You shall honor those who preached the Word of God to you, and obey what they taught you.
  6. You shall not use your ministry to harm in any way.
  7. You shall not be unfaithful to your ministry by failing to love those you preach to.
  8. You shall not withhold your heart and soul from the hard work of preaching.
  9. You shall not say anything untrue in your preaching.
  10. You shall not set your heart on another’s ministry and gifts.

There is far more to The Preacher’s Catechismthan these reworked commandments, which appear in Part 3, titled “Loving the Word,” of a four-part book. Part 1 is titled “The Glory of God and the Greatness of Preaching,” Part 2 “Jesus for Preachers,” and Part 3 “Preaching with Conviction.”

In fact, there is more to this book on preaching than preaching. Part 4 includes helpful chapters on baptism and the Lord’s Supper. Preaching may be a pastor’s most important public duty, but it is not the only one. Baptism and the Lord’s Supper are New Testament ordinances, God-given means of grace that too many evangelical pastors — including Pentecostals — neglect.

Allen closes the book with this statement: “Our preaching will never satisfy us. It isn’t meant to. Let’s give our hearts to God.” In many ways, that’s the core message of this excellent little book.

Some books make for a good read, once. The Preacher’s Catechismis a volume I think I’ll take up and read again. And then again.

Book Reviewed
Lewis Allen, The Preacher’s Catechism(Wheaton, IL: Crossway, 2018).

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P.P.S. This review is cross-posted from InfluenceMagazine.com with permission.

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Review of ‘You Are What You Love’ by James K. A. Smith


YouAreWhatYouLove350This review first appeared at InfluenceMagazine.com.

James K. A. Smith, You Are What You Love: The Spiritual Power of Habit (Grand Rapids, MI: Brazos Press, 2016).

You Are What You Love by James K. A. Smith is a small book with large ambitions. It aims to reshape the way evangelical Christians understand discipleship, replacing their emphasis on thought with an emphasis on desire. Rather than saying, “You are what you think,” Smith urges Christians to say, “You are what you love.”

For Smith, this reshaping of discipleship is not something new, but something old. Both the Bible and the pre-Enlightenment Christian tradition taught that “the center of the human person is located not in the intellect but in the heart.” For example, consider Jesus’ words in Matthew 15:19: “out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander.” Or consider Augustine: “You have made us for yourself, and our heart is restless until it rests in you.”

Jesus’ words reveal that the heart orients us toward evil thoughts and evil deeds. Change the heart, and the thoughts and actions will follow. Augustine’s words remind us that our heart is oriented toward a telos, an end or goal, a vision of human flourishing. Because God made the heart, only the heart that seeks His telos—the kingdom—finds rest. Every other kingdom leaves our hearts weary and restless.

The problem is, how do you disciple the heart? How do you properly form human desire? Through practice, which develops habits. A cousin of mine likes to say that practice makes permanent. That’s as true for playing the piano as for developing moral character. What we do repeatedly shapes who we are.

According to Smith, the practices that shape our hearts can be called “liturgies,” a churchy term for the order of worship. Martin Luther said, “Whatever your heart clings to and confides in, that is really your god.” There is a liturgy, then, that develops a good heart for the true God. There are also liturgies that develop bad hearts for false gods such as consumerism. Smith urges us to take a “liturgical audit” of our lives to make sure our practice is oriented toward the proper telos, God and His kingdom, not some lesser goal.

Smith uses the term liturgies expansively. In the final three chapters of the book, he uses it to describe Christian practices in the home, at school, and in one’s vocation. The heart of his book concerns the worship practices of the gathered church, however. It is here that the Christian heart is most formed. Smith states that his book “articulates a spirituality for culture-makers, showing…why discipleship needs to be centered in and fueled by our immersion in the body of Christ. Worship is the ‘imagination station’ that incubates our loves and longings so that our cultural endeavors are indexed toward God and his kingdom.”

For him, worship is about “formation” more than “expression.” It is God himself meeting us to shape us into the kind of people who do His will, not just an outpouring of our sincere feelings about Him. (Pentecostals might be tagged as “expressivists” because of their exuberant services, but it seems to me that their theology of spiritual gifts aligns with the notion that God is the agent of worship, not just its audience.) Seen this way, and mindful that practice is repetitious, Smith urges Christians to hew closely to the traditional “narrative arc” of worship—which consists of gathering, listening, communing, and sending—and to eschew “novelty.” (He’s not talking about the “worship wars,” by the way. This has to do with the structure of the worship service, not the style of its music.) That liturgy “character-izes” us, meaning, it shows us that we are “characters” in God’s story and then forms the appropriate “character” in us.

Interestingly, Smith argues that Christian cultural innovators need to be rooted in Christian liturgical tradition: “the innovative, restorative work of culture-making needs to be primed by those liturgical traditions that orient our imagination to kingdom come. In order to foster a Christian imagination, we don’t need to invent; we need to remember. We cannot hope to re-create the world if we are constantly reinventing “church,” because we will reinvent ourselves right out of the Story. Liturgical tradition is the platform for imaginative innovation.”

I hope I have accurately and adequately communicated the gist of You Are What You Love. It is a thoughtful, thought-provoking book that I would encourage pastors, church leaders, and interested laypeople to read. Having said that, though, I want to make two “yes, but” points.

First, yes desire, but also thought. In other words, I agree with Smith that the heart is the heart of discipleship. This is a point on which evangelicals should unite, whether they are heirs to Jonathan (“religious affections”) Edwards or John (“heart strangely warmed”) Wesley. I am concerned, however, that Smith has swung the pendulum too far toward a discipleship of desire in order to compensate for the tendency in evangelicalism to swing the pendulum too far toward a discipleship of thought. This is, admittedly, an impressionistic critique. Smith is a philosopher and theologian in the Reformed tradition, after all, and the Reformed are known to be punctilious about doctrine. Still, I would’ve liked to see more on the discipleship of the mind in the book.

Second, yes process, but also crisis. A process-orientation in discipleship focuses, as Smith does, on the development of spiritual habits. A crisis-orientation focuses on the necessity of decision. The characteristic forms of process-oriented discipleship are stable liturgies, the sacraments, and spiritual disciplines. The characteristic form of crisis-oriented discipleship, at least among evangelicals, is the altar call. As a Pentecostal, I would also add the call to come forward for Spirit-baptism or healing. There is little place for crisis in Smith’s book. Perhaps this is an overreaction to the crisis-orientation of evangelicalism and Pentecostalism, which often leave little room for process. Still, it seems to me that both are necessary to discipleship. Wesley was no slouch when it came to process. His followers weren’t called “Methodists” for nothing, after all. But he still stood outside the mines and called miners to repentance and faith. I didn’t see that in Smith’s book.

These two “yes, buts” notwithstanding, I intend to re-read and meditate further on Smith’s book. As a Pentecostal, I disagree with certain aspects of Smith’s Reformed liturgical heritage (infant baptism, for example), even as I am challenged by the overall thrust of the book. The heart is the heart of the matter. Any discipleship that fails to take that truth into account fails to achieve its aim.

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