“And Now for Something Completely Different”: Exploring Christian Theology

ECTnewSoon Bethany House (a division of Baker Publishing Group) will begin releasing a trilogy of mini-theologies entitled Exploring Christian Theology edited by Dr. Nathan Holsteen and me, with significant contributions by our colleagues in the theological studies department of Dallas Theological Seminary: Dr. Douglas Blount, Dr. Scott Horrell, Dr. Lanier Burns, and Dr. Glenn Kreider. We’re starting with what is actually the third volume in the series (The Church, Spiritual Growth, and the End Times), then releasing volumes 1 and 2 in the next couple of years.

But wait a second . . . Why another “systematic theology” when the market is flooded with them? To answer this question, let me say that ECT is not another systematic theology. In fact, I can honestly say that this series is something completely different. 

Let me explain.

Like any good introduction to evangelical theology, the three volumes in ECT will present believers with much-needed introductions, overviews, and reviews of key tenets of orthodox protestant evangelical theology without getting bogged down in confusing details or distracted by mean, campy debates. These three simple and succinct books will provide accessible and convenient summaries of major themes of evangelical Christian doctrine, reorienting believers to the essential truths of the classic faith while providing vital guidebooks for a theologically illiterate church.

But isn’t that what every entry-level theological intro promises? Yes, but let give you six reasons Exploring Christian Theology really is completely different.

First, we wrote Exploring Christian Theology for a genuinely inter-denominational evangelical audience. And when we say “inter-denominational,” we don’t mean that we’re trying to get conservative Lutherans, Presbyterians, Methodists, Baptists, Anglicans, and Charismatics to read our theology in order to persuade them to leave their branch of evangelicalism and climb onto ours. Not at all! Instead, we’re descriptively presenting the whole tree of evangelical orthodoxy—as dispassionately and positively as possible. This means pastors, teachers, students, lay-leaders, new believers, and mature saints of every orthodox protestant evangelical church can use these volumes without feeling like they have to constantly counter our assertions with their own views on the matter. Simply put, we’re so interdenominational that if a reader doesn’t agree with our central assertions, they’re probably not orthodox, protestant, or evangelical.

Second, the style of this series will be genuinely popular, informal, and accessible. Sometimes extremely so. Think contractions . . . illustrations . . . alliteration. You’ll see generous bullet points, charts, and graphs instead of just walls of impenetrably dense text on every page. Brace yourself for the pace of a hockey game rather than a golf tournament (sorry, golfers, but . . . YAWN). We wrote this for people who don’t necessarily carry around a large arsenal of biblical, theological, and historical facts in a side holster.

Third, you’ll find this series to be worth every penny you spend on it and, more importantly, every minute you spend reading it. Let’s face it, some mini-theologies with a broad appeal are just fancy-wrapped junk food with very little spiritually nutritional value. Yes, these volumes are intended to be “stepping stools” to the bottom shelf—brief, succinct summaries of specific areas of doctrine that can each be read quickly, consulted easily, and grasped by anybody. But at the same time you’ll find them to be comprehensive, thorough, careful, and—if you bother to explore the endnotes—well-researched and documented.

Fourth, this is a community-authored theology. Rather than presenting the perspectives and opinions of an individual teacher, tradition, or denomination, Exploring Christian Theology is planned, written, and edited by several theologians who are experts in their various fields. We hold each other accountable to avoid personal hobby horses, pet peeves, and doctrinal idiosyncrasies. In other words, you’ll never get one man’s opinion about this or that doctrine. Instead, you’ll get a clear explanation of the classic orthodox, protestant, evangelical consensus and a dispassionate presentation of points of allowable disagreement and diversity within evangelicalism. As such, these handbooks can be confidently used for discipleship, catechesis, membership training, preview or review of doctrine, or personal quick reference by any orthodox, protestant, evangelical church or Christian.

Fifth, these volumes will serve as a foyer into a broader and deeper study of the Christian tradition. We didn’t design Exploring Christian Theology to compete with other systematic theologies in the marketplace. There are a lot of great ones out there—some reflecting the views of certain confessions or traditions, others the perspectives of specific teachers or preachers. Our volumes are designed to supplement (not supplant) more detailed systematic theologies . . . to complement (not compete with) intermediate and advanced works. We promise that after thumbing through ECT, you’ll be much better prepared to read more advanced systematic theologies with informed discernment and a firm grasp on  central tenets as well as an understanding of ancillary discussions.

Finally, there are unique features in Exploring Christian Theology you’ll have a hard time finding all together anywhere else. Right up front we present a high altitude survey of the doctrine in order to set forth the unity of the faith among numerous diverse evangelical traditions. Then you’ll find no-nonsense discussions of key Scripture passages related to that volume’s specific areas of theology. You’ll also find a very helpful narrative of the history of the doctrine throughout the patristic, medieval, reformation, and modern eras. We also provide a glossary of important terms related to the doctrines as well as a feature called “Shelf Space” with recommended resources for probing deeper. By the end of each part of the volume dedicated to a particular area of doctrine, you’ll be warned about the most prominent false teachings related to the doctrine and encouraged with practical application points flowing from a right understanding of the doctrine. Besides all this and more, I’ve been told that the generous first-hand quotations from church fathers, theologians, scholars, reformers, pastors, and teachers from the whole span of church history is worth the entire volume.

In short, Exploring Christian Theology is not my theology, but our theology—the theology of the orthodox, protestant, evangelical tradition. It’s presented in a winsome (and sometimes whimsical) way. It balances biblical, theological, historical, and practical perspectives. And it’s written with the whole evangelical tradition in view.

You can pre-order Exploring Christian Theology today from these sellers:

Dallas Seminary bookstore

Amazon.com

Barnes & Noble

 

 

 

Should You Give Your Pastors a Sabbatical?

Sabbatical

As I write this, I’m coming to the end of a half-year sabbatical. As a tenure-track professor at a seminary, I can request a sabbatical every six years. During this time I’m relieved of teaching and committee responsibilities and can focus on research, writing, publishing, course revisions and preparations, travel, and guest lecturing. I’m also blessed with some extra time for family. A sabbatical obviously isn’t without cost to the institution, but my colleagues, who take on a little extra teaching load to cover the classes I’m not teaching, absorb most of the “cost,” for which I’m very thankful.

Over the last few years I’ve become convinced that all churches—large and small—should offer their full time pastors a half-year sabbatical every six years. I believe that such a period of rest would be just as appropriate—if not more appropriate—for full time pastors in church ministry as it is for professors in academic service. Like professors, pastors have both an up-front and behind-the-scenes ministry that requires a lot of their time beyond a normal 9 to 5 work day. Their preparations for Sunday services, mid-week programs, early morning and late night meetings, scheduled counseling sessions, hospital calls and home visits, and countless other activities make their calendars look more like block quotes than bullet-points. While many Christians only see a pastor in action a few hours a week, they’re witnessing a thin layer of snow atop a very large iceberg of responsibilities. Only the most ignorant churchgoer thinks the pastoral vocation is a “cushy” weekend job.

Let me state a few reasons why I’ve come to the conviction that pastors need sabbaticals.

First, pastors need time to catch their breath. Like a field that needs to lie fallow for the land to reclaim its nutrients for future crops, pastors needs time to rest, reflect, and recharge to better serve their fields of ministry. They need to be able to catch up on the latest biblical, theological, historical, and pastoral scholarship that has mounted since their seminary days. They need to devote time to personal prayer, meditation, and fellowship beyond their “always-on” role as shepherd. They need time with their spouses, children, grandchildren, and other friends and relatives that tend to become spokes on a wheel during the weekly revolutions of ministry life. Pastors just need a block of time to catch their breath, and in a vocation as all consuming as church ministry, one day a week just isn’t enough.

Second, pastors need to reflect and plan. At least every six years pastors need to set aside time to reflect on their ministry’s past, present, and future. Outside of the bustle of everyday ministry demands, pastors can consider where the church is and where it needs to be. This may involve both minor and significant changes in structures and programs, but it may also include themes for instruction and message planning. During sabbatical time, pastors can lay the foundation for sermons, engage in research and writing to aid them in future ministry, and finally get around to reading those books they set aside over the last few years. No weekend or even weeklong pastor’s conference can provide the kind of time and space needed to reflect and plan.

Third, pastors need to give their congregations a chance to exercise their gifts. The pastor’s main role is to equip the saints for the work of the ministry (Eph. 4:11ff.). While the pastor’s on the clock, in the office, or behind the pulpit, it’s very easy for church members to forget that they’re the ones who are supposed to be doing the work of the ministry that builds up the body of Christ. As pastors look forward to and prepare for a sabbatical, they will be forced to equip fellow leaders to step up and take on responsibilities while they’re away. This will give leaders-in-training opportunities to exercise their gifts of teaching, preaching, and leading. A pastoral sabbatical isn’t just for the sake of the pastor, but also for the church itself.  When pastors are away, other leaders-in-training or associate pastors will gain needed experience in carrying out pastoral duties.

Yes, a sabbatical like this would be costly . . . but not devastating. However, I believe the spiritual and practical benefits of pastoral sabbaticals would far outweigh the financial cost to a church. Of course, the absence of a pastor might reveal weaknesses in the congregation . . . expose a lack of preparation for qualified leaders . . . or highlight the need for additional training and growth. But wouldn’t these all be good things in the long run?

I know that not all pastors would want a sabbatical. However, I think most would welcome such an arrangement with overwhelming eagerness and gratitude.

So, why not seriously discuss the possibility of instituting a half-year sabbatical for your full time pastors?