Bedhead Theology

  The church is in desperate need of gospel clarity. Rampant on every social media platform is a barrage of claims about Christianity rife with compromise. Gospel clarity must be anchored in biblical and theological consistency. Ultimately, that clarity must begin in the pulpit. An old preaching adage I first heard in my expositional preaching class asserts, “If there is a mist in the pulpit, then there will be a fog in the pew.” [1] The lack of gospel clarity among Christians stems from a lack of clarity within the local churches’ leadership. A church devoid of conversions is, plainly speaking, a dying church. A church with no gospel conviction—no evangelistic vision, passion for reaching the lost, nor any fervor for the Great Commission—has succumbed to apathy and complacency. Too often, local churches look to secular business models for church growth tactics and lose sight of their missional mandate—make disciples. Business models become transfixed on numerical growth that ...

Charles Haddon Spurgeon (1834–1892) was undoubtedly evangelistic in his preaching. He was known as the “Prince of Preachers” because he arranged his sermons around the text and was only occasionally textual-topical and highly typological.  Within his Lectures to My Students resides a treasure trove of wisdom that illuminates the man and his unwavering confidence in Christ. Spurgeon noted in his journal that someone tricked him into preaching his first sermon. Despite his lack of formal education, he was ahead of his time and emphatically Christ-centered in his preaching. What is more, the humanity of Spurgeon shone through in his openness about his bouts with depression. I want to offer three observations about the preaching of Charles Spurgeon. Persuasive Exposition Spurgeon sought to persuade the unrepentant in his sermons and his writing. In All of Grace, he demonstrated the significance of his desire for the lost. Specifically, he did not conceal his intentions toward the lost....

John of Antioch (349–407), often referred to as Chrysostom (meaning the “golden-mouthed”), stands as a bulwark in early Christian preaching. Larsen declared him “unquestionably the greatest preacher of the early church.” [1] His dedication to biblical exposition characterized his preaching. Chrysostom would take a passage of Scripture and provide an exegetical address with application. He had a keen ability to take the text’s literal meaning and apply it pastorally to his congregation’s needs. [2] Chrysostom’s preaching demonstrated his position as an astute student of rhetoric. His rhetoric demonstrated animated expressions as he traversed from exposition to appeal. Thus, he established that the sermon began with exegesis and concluded with its exhortation. Rhetorically trained by Libanius, Chrysostom was prolific in his oratory ability, and his rhetorical approach was grounded in his conviction toward holiness ( ethos ), his exegetical work ( logos ), and culminated in the exhortati...

  Charles Simeon was born on September 24th, 1759, in Berkshire, England. He served as the vicar of Holy Trinity Church in Cambridge until his death in 1836—over 54 years. He held that his conversion, in 1779, was greatly influenced by Thomas Wilson’s writings. Simeon found a copy of Essay on the Composition of a Sermon . This book set the trajectory of Simeon’s preaching towards text-driven exposition. First, as a great expositor, he translated it into English and had it republished. He held a deep conviction to help the next generation of preachers towards textual faithfulness. This stands as the foundation of his major written work, Horae Homileticae —a twenty-one-volume sermon outline of exposition. He had some impactful accomplishments, including his role in founding the Church Missionary Society (1799) and establishing the Simeon Trust (1816). Charles Simeon’s entire ministry exhibited a “radical commitment to Scripture and a passion for preaching.” [1] Charles Simeon’s exam...

Who was Benjamin Keach (1640-1704)? We often find ourselves learning about historical figures that had a lasting impact on our lives, yet we are often unfamiliar with them. Benjamin Keach is one such person. Keach was an influential 17th-century Particular Baptist preacher and theologian. He was born in Buckinghamshire in 1640. He worked as a tailor early on due to his family's poverty. He was baptized at the age of 15 and began to preach at 18. He served as the minister for the congregation at Winslow before moving in 1668 to the church at Horsleydown, Southwark, where he remained as pastor for 36 years.  Benjamin Keach was ardent in his conviction that the Bible was not merely to be explained, but it was a necessity that the Scriptures be applied to the conscience. He greatly emphasized the authority of Scripture over church tradition. His preaching revealed a confidence that when preaching, God speaks directly through His Word. This became the primary means by which God awakened...

The gospel is everything! This statement, as simple as it is, speaks to the very heart of preaching. Looking across the culture around us, we find that Faithful preaching must speak the truth with grace to move hearts toward Christ. Haddon Robinson declared, “When we concentrate on ideas, with the desire to make listeners understand and accept them, strong delivery comes naturally.”  Erasmus argued that the purpose “in persuasion is to have the hearer want to embrace the honorable and the useful.”  Thus, the goal is to move the heart. However, in this goal, it is imperative to note the impact of delivery. Francis Bacon understood delivery when he compared logic to a fist and rhetoric to an open palm.  He asserted that logic handles reason in absolute truth, whereas rhetoric handles reason through the lens of popular opinions. Essentially, a logical argument can affirm the truth but possibly in a heavy-handed manner. Conversely, a rhetorical approach can present the truth ...

As we approach the 250th anniversary of the founding of the United States of America, I have found myself reflecting on the concept of freedom. All around us, we find ourselves inundated with rhetoric that permeates every aspect of our lives. From a political perspective, we can see the dire message of existential threat surrounding us today. What seems odd to me, especially as I have studied rhetoric and persuasion, is how readily our society latches onto ideas and concepts that are not well-vetted. We grasp at ideas we think bring freedom, but in turn they drive us further from it. I seek to honor my nation by expressing the truth of freedom. True freedom is found only in Christ. Freedom in Christ is one of those truths that sounds simple on the surface. Yet, it should reshape everything we hold dear once you let it sink in. Paul’s declaration in Galatians 5:1, “It is for freedom that Christ has set you free,” is not a political slogan, nor is it a catchphrase for a motivational post...

The call for effective evangelistic fervor within the local church is a more apparent need now than ever. Looking at history raises questions about the future of the local church. Sitting in Mission San Agustin de Isleta, one of the two oldest surviving mission churches in the United States, evokes awe, wonder, and curiosity. Most historians believe the building was constructed around 1610. There is awe in efforts to preserve the chapel, and those efforts have persisted to this day. There is wonder in the history of the chapel. Ultimately, the chapel is categorized as a historic landmark rich with a long-lived story. Finally, the chapel piques the curiosity of those who enter. Some questions that come to mind are: to what end does preserving this chapel serve? What is the next chapter in the story of the chapel? Has the chapel lost its original purpose? If not careful, the local church can find itself faced with that last question. The church can be in the same precarious place, servin...

  One of the greatest tragedies of the last century, in my opinion, in the church was the seeming professionalization of evangelism. The devastating lack of vision for congregational evangelism. The lack of conviction that holds that evangelism is not for the paid staff but the call of every believer. The misunderstanding that evangelism is not a spiritual gift or spiritual fruit; it is a command. If we love Him, we must obey His commands. Nevertheless, as I have conversations with my pastor friends, I am encouraged by the resurgence of intentional congregational evangelism. More and more leaders are communicating the church's irreplaceable role in God’s mission, bridging the gap and connecting the lost to Christ. But when we talk about congregational evangelism, what exactly do I mean? Evangelism, at its most basic, is best summarized in the words of D. T. Niles, “Evangelism is just one beggar telling another beggar where to find bread.” So, how does this translate to the congre...

I have been in software engineering for over a decade. It always amazes me how much my theology influences my work. Lately, I have been contemplating whether any aspect of my computer science training could apply to ministry. In the same fashion that Paul employed classical rhetoric in a sanctified way, so too could we apply modern secular principles to the church. One thing I have considered about church evangelism is the necessity for a balance between intentionality and dependence upon the Holy Spirit. We can learn a lot about intentionality through applying the Software Development Lifecycle (SDLC) principles to local church evangelism. It might sound a bit corporate or tech-heavy at first, but it is actually a brilliant way to approach outreach. At its core, the SDLC is just a structured framework for taking an idea from a vague concept to a fully functioning, sustainable reality. When applied to church evangelism, it shifts the focus from haphazardly hosting random events and hop...