The Word-Centred Life: Living the life-giving message

In this sermon our pastor, Ian Forest-Jones, describes how the Evangelical Tradition encompasses much more than simply converting people. The “good news” is God’s great message to humanity: that all can be rescued, redeemed and restored to our intended design. This is the message embodied in Jesus himself, rooted in the Bible, and ultimately expressed through the lives of those who follow Christ. It is a living tale of grace spoken in and through word and action.

The sermon begins with a Bible reading exercise called Lectio Divina.

This sermon was delivered on Sunday, 10 March 2024.

Our current sermon series is called The Balanced Christian Life. Last week, we learned the Social Justice Tradition is a life committed to compassion and justice for all peoples.

The work of social justice is most complete when it is intricately connected to authentic evangelical witness. Therefore the Social Justice and the Evangelical Traditions are at their best when they function together.

The Evangelical Tradition of Christian life and faith focuses upon the proclamation of the Gospel, the good news of Christ Jesus. Through this tradition we are enabled by the power of God to take the word of the Gospel into our hearts in such a transforming way that others, seeing this, want it for themselves. This faith stream addresses the crying need for people to see the good news lived and hear the good news proclaimed.

The Evangelical Tradition encompasses much more than simply converting people. This “good news” is God’s great message to humanity: that all can be rescued, redeemed and restored to our intended design. This is the message embodied in Jesus himself, rooted in the Bible, and ultimately expressed through the lives of those who follow Christ. It is a living tale of grace spoken in and through word and action.

The Example of Peter

How then do the friends of Jesus train for living a Word-centred life? A good place to start is by following the example of Peter the apostle.

Above all else, Peter was a proclaimer of the Gospel. He understood his supreme task to be the winning and making of disciples for Christ Jesus. We read of Peter rising to this task on the day of Pentecost:

Peter stood up with the Eleven, raised his voice, and proclaimed to them, “Fellow Jews and all you residents of Jerusalem, let this be known to you, and pay attention to my words. 

Acts 2:14[1]

Peter did not always possess the spiritual resources to speak as he did at Pentecost.

For example, as Jesus prayed, he was transfigured before Peter, James, and John. Moses and Elijah appeared. To be present in that moment would have been overwhelming for anyone. Unable to contain himself, Peter blurted out,

As the two men were departing from him, Peter said to Jesus, “Master, it’s good for us to be here. Let’s set up three shelters: one for you, one for Moses, and one for Elijah”—not knowing what he was saying. 

Luke 9:33

We can be certain Peter spoke out of a sense of devotion but ended up offering “the sacrifice of fools” (Ecc 5:1).

“But you,” he asked them, “who do you say that I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” 

Matthew 16:15–16

On other occasions Peter spoke both correctly and wrongly at the same time. When Jesus asked his disciples, “Who do you say that I am?”, Peter quickly spoke up: “You are the Messiah, the Son of the living God”. For this he was commended by Jesus (Mt 16:13–19).

As Jesus then began to explain how he must suffer at Jerusalem (Mt 16:21-23), Peter spoke brazenly: “Oh no, Lord! This will never happen to you!” Jesus had to correct him harshly:

Jesus turned and told Peter, “Get behind me, Satan! You are a hindrance to me because you’re not thinking about God’s concerns but human concerns.”

Matthew 16:23

It is as James reminds us: “blessing and cursing come out of the same mouth” (Jam 3:10a).

At times Peter’s impulsive speech got him into serious trouble. When the disciples sighted Jesus walking on the water, they were terrified, but Peter jumped right into the situation: “Lord, if it’s you, command me to come to you on the water.”

Jesus welcomed Peter’s immature faith but, as it turns out, Peter had enough faith to get out of the boat but not enough to keep himself afloat. “Lord, save me!” He cried out and, as gracious as always, Jesus came to Peter’s aid (Mt 14:25-31).

After becoming a disciple of Jesus, Peter was on a steep learning curve. Every time he ran ahead of the Spirit he grew from the experience. Peter was training to become a leader in the early Church.

He came to Simon Peter, who asked him, “Lord, are you going to wash my feet?” Jesus answered him, “What I’m doing you don’t realize now, but afterward you will understand.”

John 13:6–7

In the Upper Room, as Jesus washed his disciples feet, with humility Peter declared, “you will never wash my feet”. After Jesus helped Peter see the arrogance in his declaration, Peter then went to the other extreme: “Lord, not only my feet, but also my hands and my head” (Jn 13:2–11). Again, the sacrifice of fools.

Peter could not watch and pray with Jesus in the Garden (Mt 26:41) and even denied Jesus three times in the courtyard of the High Priest, leaving him to make an hasty exit and weep bitterly (Mt 26:69–75).

Peter’s life and faith proved true Jesus’ diagnosis,

The spirit is willing, but the flesh is weak.

Matthew 26:41b

Some would think Peter was a failure as an apostle but the truly great work in him and through him was yet to come.

He asked him the third time, “Simon, son of John, do you love me?” Peter was grieved that he asked him the third time, “Do you love me?” He said, “Lord, you know everything; you know that I love you.” “Feed my sheep,” Jesus said.

John 21:17

The risen Christ appeared to Peter and some other disciples by the sea of Tiberias. Jesus prepared breakfast for them and, in a private conversation, restored Peter with the commission, “feed my sheep” (Jn 21:15-19).

From this point on a different Peter emerges in the Scriptures. He was not perfect; he still made mistakes, but the spiritual substance of his life had been established. He had a new conviction and we see this most clearly in Peter’s ability to proclaim the Gospel. Whether he was preaching in Solomon’s Colonnade (Ac 3:11ff) or before the Sanhedrin (Ac 4:5ff) or in the house of Cornelius (Ac 10:34ff), Peter was constantly and consistently “holding forth the Word of life” (Php 2:16). This is what commends Peter to us as a faithful representative of the Evangelical Tradition.

Historical Examples

Seeking to follow a Word-centred life has created within the Church an Evangelical Tradition—the fifth historical movement I am describing for you in this sermon series.[2]

From its very earliest days, there have been many individuals and movements within the Church that have founded their lives upon the living Word of God, the written Word of God, and the proclaimed Word of God. In the pages of history we find many examples following the Evangelical Tradition:

• Thomas Aquinas (1225-1274) is considered by many to be the greatest philosopher and theologian of the Middle Ages, due to his authoritative, systematic, and intellectual statements of Christian faith. Aquinas’ distinctive natural theology and natural law ethic have influenced the development of theology, philosophy, ethics, and other issues in Western government and society.
• John Chrysostom (ca. 347-407) studied logic, philosophy, and rhetoric, hoping to become a lawyer. Ordained by the Bishop of Antioch (today known as Syria) in 386, he became a popular and gifted preacher, combining sound biblical exposition with practical application. Chrysostom was opposed to the allegorical method of interpreting Scripture. He sought the exact, literal meaning of each verse after carefully examining the Greek text, a method the reformers revived eleven hundred years later.
• Columba (521-597) was a nobleman who served the cause of Christ his Irish homeland. Because of a controversy surrounding a manuscript of the Gospels he copied without permission, and an ensuing battle in which three thousand men were killed, Columba went into self-imposed exile on the small island of Iona, off the western coast of Scotland in 563. There he set up an outpost that became a beehive of missionary activity. When he secured the independence of the Scots from the Picts, it opened the door for monks from Iona to penetrate all of Scotland and northern England with the Gospel. In addition, Columba revived learning and introduced a written Gaelic language, which provided the base for Celtic literature.
• Clive Staples “C.S.” Lewis (1898-1963) was a “happy atheist” at age 14 who was “surprised by Joy” at 30. A literary professor at Oxford, Lewis wrote some of the most popular and creative books of the 20th century. In the midst of World War II, Lewis presented a series of radio talks explaining and defending “the belief that has been common to nearly all Christians at all times”. Those talks were edited and formatted into the classic volume Mere Christianity, through which the Gospel shines and many have been led to place their faith in Jesus.
• Billy Graham (1918-2018) proclaimed the Gospel to monarchs and millions alike all over the world, travelling to more places and preaching to more persons than anyone in history. Many of his crusades became significant moments in the histories of the cities and countries in which they occurred. Graham was a pioneer in the use of new technologies and media, brought moral and fiscal integrity to itinerant evangelism, was a great advocate for working with a broad spectrum of the Christian community in evangelistic efforts, and quietly worked for racial reconciliation, desegregating his events and promoting “love toward all peoples”.

And there are many more examples of spiritual giants and ordinary saints who discovered, in many and varied ways, that the knowledge of God grounds our lives and enables us to give a reason for the hope that is in us. The overflow of their Word-centred lives was loving action for their neighbours and changing the systems around them.

What Is the Evangelical Tradition?

The Evangelical Tradition is comprised of three great themes.

A Faithful Proclamation

The first is the faithful proclamation of the Gospel.

The Gospel is the good news of rescue, redemption, and reconciliation powerfully captured in the words of the apostle Paul:

Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and see, the new has come! Everything is from God, who has reconciled us to himself through Christ and has given us the ministry of reconciliation … Therefore, we are ambassadors for Christ, since God is making his appeal through us. We plead on Christ’s behalf, “Be reconciled to God.”

2 Corinthians 5:17–20

This is good news, that we are no longer prevented  by our sin and rebellion from drawing near to God. He himself has provided a way.

Through the birth, life, ministry, teaching, death, resurrection, and ascension of Jesus we are now able to be reconciled to our Creator. We receive with joy his declaration,

From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near.”

Matthew 4:17

The friends of Jesus re-evaluate our whole way of living in light of the great fact the Kingdom of Heaven is accessible to human beings. This means we can be reconciled to God. This means we can be made new. We can experience the forgiveness of sins through the atoning death of Jesus on the cross. We can enter a loving, living, eternal relationship with God the Father, through Jesus Christ the Son, by the power of the Holy Spirit. This is not just good news, it is great news!

Go, therefore, and make disciples of all nations … And remember, I am with you always, to the end of the age.

Matthew 28:19–20

This great news is worthy of sharing, and Jesus’ friends are given the honour of sharing this good news of ongoing life in Christ with all people.

What we have received and are offering the world is life as it was meant to be. We are not calling people to merely accept a set of beliefs about Jesus. We are calling people to turn to Jesus as their life. We are inviting people to become his friend by enrolling in his school of living. We are training people in the Way, taking into themselves Jesus’ hopes, dreams, longings, habits, and abilities.

A Faithful Repository

The second theme of the Evangelical Tradition is the centrality of Scripture as a faithful repository of the Gospel.

Besides being good news of rescue, redemption, and reconciliation, it is important we understand the Gospel has been faithfully preserved and presented to us in the Scriptures. Evangelical faith is biblical faith.

Where Jesus is the Word of God living, we might say the Bible is the Word of God written (although with a lot of nuance). The gospels of Matthew, Mark, Luke, and John stand as the heart the biblical witness, for they faithfully present us with the Christ-event. The letters are the record of interpreting the Christ-event by the early Church. And we accept the Scriptures of the Old Testament because Jesus did.

The friends of Jesus concur with the confessional statement of Paul the apostle:

All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work.

2 Timothy 3:16–17

This reminds us the Scriptures have primacy over other writings; primacy over church tradition; primacy over individual religious experience; primacy over individual conscience; primacy over individual revelations, dreams, and visions; primacy over culture.

A Faithful Interpretation

The final great theme of the Evangelical Tradition reminds us of the faithful interpretation contained in the confessional witness of the early Church.

As the Gospel spread to the known world of that day, to every culture and people group, competing views began to emerge, with some claiming to replace or even surpass the good news of the Gospel. In the New Testament letters, we see the beginnings of this clarification and interpretation of the Christ-event. For example, consider Paul the apostle’s great christological statement which begins:

He is the image of the invisible God, the firstborn over all creation. For everything was created by him, in heaven and on earth, the visible and the invisible…

Colossians 1:15–20

The apostle here laid a foundation for a clear understanding of the person and ministry of Christ Jesus.

This clarifying and interpreting work continued on for roughly five centuries. Several great “ecumenical councils” were held during those years to ascertain as clear an understanding of the Christ-event as possible. The three most important councils were held at Nicaea in 325, which confessed Christ as fully divine; Constantinople in 381, which confessed Christ as fully human; and, and at Chalcedon in 451, which confessed the unity of Christ as two natures in one person.

These councils produced clarifying statements, the most famous of which being the Nicene Creed, a statement foundational to Christian conviction. This and other affirmations and creeds sought to interpret and clarify the Christ-event but never carry the same weight and authority as Scripture.

What we believe about the deity and humanity of Christ, his resurrection from the dead, and the doctrine of the Trinity are of prime interest to evangelical witness. Why? Because they, and other doctrinal beliefs like them, hold us to a faithful interpretation of the Christ-event. This in turn enables us to proclaim the good news of the Gospel with fidelity and integrity.

Practices For Today

We engage the Evangelical Tradition in many different ways and through many different venues. For most of us the problem is not knowing what we are to do; it is doing what we know we are to do. May God give us the strength and courage to do what needs to be done.

Here are two suggestions and two cautions for fostering Word-centred living:

First, get to know your Bible. Make a really good friend of Scripture, reading it in substantial doses. It is far better to devote one hour once a week to reading the Bible than ten minutes every day. Reading a brief verse or two each morning is like trying to take a shower one drop at a time. We simply cannot become clean that way, nor can we become a biblically saturated person that way. So read entire sections or books of the Bible in one sitting. This is not nearly as difficult as you think once you develop the habit.

A word of caution: our souls will never grow in God if we read the Bible only to get ammunition to defend ourselves or to defeat others. No, we read the Bible to be fed. We read it to be converted, to be strengthened, to be taught, to be rebuked, to be counselled, to be comforted. As we sit with the Bible, we will be formed by the experience.

Second, get to know those around you. Those you live near and those you work with and those you meet at the grocery store or the petrol station. If we really pay attention to those around us —learning their interests, needs, hopes, hurts, dreams, fears— we will be given what we need to say to them by the Holy Spirit. Our lives will preach Christ, and our words will confirm and make specific the message of our lives.

A final caution: we must never confuse witnessing with “soul winning”. Jesus made it unmistakably clear it is the responsibility of the Holy Spirit to “convict the world about sin, righteousness, and judgement” (Jn 16:8). And we must never assume the work of the Holy Spirit for ourselves. God alone “wins the soul”. We are simply and only witnesses to how good God is and to what transformational things he has done in us. No more, no less.

Conclusion

The Evangelical Tradition leads to a life founded upon the living Word of God, the written Word of God, and the proclaimed Word of God. We explore a Word-centred life because through it we experience the knowledge of God that grounds our lives and enables us to give a reason for the hope that is in us.

The Evangelical Tradition encompasses much more than simply converting people. The “good news” is God’s great message to humanity: that all can be rescued, redeemed and restored to our intended design. This is the message embodied in Jesus himself, rooted in the Bible, and ultimately expressed through the lives of those who follow Christ. It is a living tale of grace spoken in and through word and action.

Let us, therefore, follow the example of Peter the apostle and the example of ordinary saints that have gone before us in the Evangelical Tradition, that the Holy Spirit might make us more like Christ —to will and to act in accordance with God’s will for us (Php 2:12-13).

And may we always remember Jesus said, “The one who believes in me, as the Scripture has said, will have streams of living water flow from deep within him” (Jn 7:38). The Word-centred life of the Evangelical Tradition overflows.

---

[1]Unless otherwise noted, all scripture quotations are taken from The Christian Standard Bible (Nashville, TN, USA: Holman Bible Publishers, 2017).

[2]For this series I am relying on the writings of Richard Foster, most especially his book Streams of Living Water: Essential Practices from the Six Great Traditions of Christian Faith, (Harper San Francisco, 1998).