Trueman (Quoting Luther) on Being a Theologian

`A doctor of the Scriptures ought to have a good knowledge of the Scriptures and ought to have grasped how the prophets run into one another. It isn't enough to know only one part -- as a man might know Isaiah, for example -- or to know only one topic of the law or of the gospel. Now, however, doctors are springing up who scarcely have a right comprehension of one topic.

`Teachers of law can humble their students when the students try to put on airs about their learning, because they have a court and get practical experience. On the other hand, we can't humble our students because we have no practical exercises. Yet experience alone makes a theologian.'

Set in context, Luther's statement is clearly about those who whose task it is to study the scriptures, i.e., theologians; and his concern is to underscore the need for practical, personal engagement with the word of God. Thus, the experience that makes a theologians cannot be reduced to pure subjectivity: it is experience of the external word of God impacting upon the individual. Further, he is using `experience' here to refer to such work of the word in actual, practical, real-life settings, presumably and primarily pastoral contexts but, given his notion of the priesthood of all believers (of which more tomorrow) by implication the work of the word on each and every believer in their daily lives. One might say that his comment here reflects the perennial concern of all involved in training pastors: classroom and library learning is not enough in and of itself; only real-life engagement with the word of God can someone truly a theologian in the church sense of the word.

Thus, the third mark of the theologian, experience, is really a reference to the experience of the individual of the word of God in the context of their everyday life. Further, to state the obvious, this experience is therefore based upon a text, indeed, a clearly defined and delimited text; but it is not overly narrow because of that -- rather, it is wide ranging, touching on all areas of human experience: the word touches human beings as whole human beings. The voices of the Psalmists are thus great examples of the theological development brought about by this experience: it involves joy, sadness, setbacks, disappointments, triumphs etc etc. And experience is definitely not to be set in opposition to scripture, as both pietists and intellectualists tend so to do, albeit from opposite ends of the spectrum. Experience is caused by, grounded in, and defined by scripture.

One final point: this kind of experience takes time. For Luther, the growth of the theologian is gradual; it is not the equivalent of learning a logarithm table or a set of facts; it is the slow process of being interpreted by -- in fact, mastered by -- the word of God. Further, the passive nature of experience -- that it is the external word of God working on us -- indicates that there are no shortcuts, no educational programs, no techniques -- in short, no actions, nothing we ourselves can do -- to make this happen for ourselves. It is the work of the word, acting upon us, gradually making us that which we should be, in and through the lives we live. though Luther does not put it in quite these terms, we might say that the human contribution to such is patience in both the common and the more technical sense of the word.

PT Forsyth on Preaching

Positive Preaching and Modern Mind. I was stirred by these statements about the Gospel preacher's call to un-originality:

The preacher makes discovery in the Gospel, not of the Gospel. Some preachers spoil their work by an incessant strain after novelty, and a morbid dread of the commonplace. But it was one no less original than Goethe, who said, the great artist is not afraid of the commonplace. To be unable to freshen the commonplace is to be either dull or inexperienced in the Gospel...

The preacher must be original in the sense that his truth is his own, but not in the sense that it has been no one else's. You must distinguish between novelty and freshness. (89)

God forbid that I should say a word to seem to justify the dullness that infects the pulpit. Alas! If our sin crucifies Christ afresh, our dullness buries Him again! ...the cure for pulpit dullness is not brilliancy, as in literature. It is for the preacher to experience the reality of the old cross. (91)

[The pastor's] charge is to educate those people not in a correct theology, old or new, but in a mighty Gospel. It is not the preacher's duty to tell everything he knows about the Bible; but it is his duty to tell everything he knows about the Gospel... (108)

Francis Chan on Holy Spirit

From my perspective, the Holy Spirit is tragically neglected and, for all practical purposes, forgotten. While no evangelical would deny His existence, I?m willing to bet there are millions of churchgoers across America who cannot confidently say they have experienced His presence or action in their lives over the past year. And many of them do not believe they can.

Mark Driscoll on Worship

Everything in the service needs to preach: architecture, lighting, songs, prayers, fellowship, the smell, it all preaches.. To experience God is often the highest form of knowing and the entire worship experience must be more than a presentation about God.