Thoughtful Christians will not want to align entirely with either modernism or postmodernism, of course, but the kindness of God in His “common grace” ensures that there are useful things in both epistemological structures that a Christian may usefully exploit, and things in both structures to confront.

The last three points — multiculturalism, rising biblical illiteracy, and shifting epistemology — combine to remind us that challenges like these are not new. When Paul preaches the gospel in a synagogue in Pisidian Antioch (Acts 13), he does not sound exactly the way he does when he preaches the gospel to biblically illiterate intellectuals in Athens (Acts 17). On any reckoning, Paul has been in the ministry for more than two long decades when he preaches in Antioch. He is not shifting his message because he is intimidated. Rather, he recognizes that he is now in another cultural “world” than the one he inhabited when preaching in a synagogue. He perceives that the biblical illiteracy in Athens, combined with such alien frames of reference as Stoicism and Epicureanism, means he must start farther back and talk about monotheism, creation, who human beings are, the aseity of God, the nature of idolatry, and a view of history that includes teleology and final judgment, before he can help his hearers make sense of Jesus and the resurrection.

Integration

What I have in mind is the need for Christian preachers so to think through God’s Word that they can wrestle discerningly, penetratingly, critically, and integratively with the manifold movements and cultural (including moral and ethical) questions of the day. This does not mean that the agenda of an age becomes the preacher’s agenda. It means, rather, that we must not pretend we can preach the Bible in a cultural vacuum.

Most of us have met preachers who have spent years of their lives reading the Puritans (or the Reformers, of the Fathers) and little else, and whose entire imaginations are locked in a time warp several centuries old. They should not deter us from reading history, or course: history opens our eyes to other cultures, introduces us to brothers and sisters in other times and places, and weaves depth and perspective into our lives. Preachers whose every point of integration and application springs from the Donatist controversy or the debate over Socinianism or the Revocation of the Edict of Nantes or the legitimacy or otherwise of the Hooker principle, but who never addresses abortion and other sweeping bioethical issues congregating around the beginning of life and the end of life, are living in the wrong century.

At a time when internet porn now outsells cigarettes, booze, and hard drugs combined, when digital worlds open up new horizons and yet shut down human intimacy, when globalization reminds us that we are one world and yet sometimes exploits the weak, when AIDS threatens tens of millions of human beings, and when Islam, fueled by oil, strengthened by demographic trends, and disgusted by the immorality of the West, is once again resurgent, the preacher who never demonstrates how the gospel of Jesus Christ addresses these things has, at best, retreated to an individualistic form of piety not sanctioned by the biblical prophetic tradition.