The most urgent need in the Christian Church today is true preaching; and as it is the greatest and the most urgent need in the Church, it is obviously the greatest need of the world also.¹

This short essay is a sequel to my previous article on biblical authority and addresses some of the challenges of preaching biblical truth in the postmodern world. As noted in academic and popular publications, postmodernity, postmodernism, and derivative words have become trendy terms to characterize the mood of contemporary western culture.² Postmodernism, reacting against the values of modernity and the Enlightenment, takes a subjective approach to knowledge, dislikes metanarratives, praises subjectivity, and abhors absolute values.³ Unsurprisingly this widespread and sweeping cultural trend has made inroads into the churches, notably into the pulpit. Although not everything postmodern is bad in itself,⁴ some side effects of postmodernism need critical examination, notably the subjectivism that when taken to its logical conclusions becomes devastating for a biblical understanding and proclamation of truth. So preaching that is faithful to the Bible must confront the challenges of postmodern culture in its multifaceted aspects.

In addressing contemporary audiences, preachers and teachers need to pay attention to some dilemmas posed by postmodernity.

Objective vs. Subjective

Although subjectivity, feelings, and emotions play a significant role in religious experience, God reveals objective and propositional truth in his word. The trend to emphasize feelings at the expense of thinking and knowing may bring immediate success, but in the long run it may corrode the theological identity of the church. Some preaching trends have advanced a sentimental and relativistic exposition of God’s Word. Sermons then become entertainment pieces without touching the real needs of sinners. In some cases, authors of questionable orthodoxy may exert more influence on preachers than the apostles Peter and Paul.⁵ Topics such as how to be a good Christian, how to care for my family, or how to develop sound relationships, are important subjects that deserve attention from the pulpit. However, when such topics are addressed outside or apart from a framework of biblical authority or are regarded as the core and center of the message, it is necessary to bring balance to the preaching schedule: “woe is me if I do not preach the gospel!” (1 Cor 9:16).⁶

Specific vs. Generic

Preachers may be tempted to gloss over the distinctive beliefs of Adventism in order to avoid embarrassment and preserve a friendly relationship with their audience. It may be more comfortable to preach generic Christian messages than to address more specific issues such as Sabbath-keeping, Christian lifestyle, Christian stewardship, or the doctrine of the sanctuary and the investigative judgment. Although generic messages are important, ministers should not neglect our distinctive beliefs, otherwise one may compromise the identity and mission of the church. From time to time, the people need to be reminded of what constitutes the mission of Seventh-day Adventists, and why they should exist as a distinct denomination. So we need to frame our preaching and teaching of the Bible in light of our mission and responsibilities towards the world. Effective preaching allows the Bible to speak with full force about all aspects of truth: “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12).

Global vs. Local

Since the middle of the twentieth century, Catholics and Protestants have been confronted with the rise of contextual theologies, especially in the Southern hemisphere. Different types of liberation theologies have claimed to make the Bible relevant for people located in specific social, ethnic, and economic contexts.⁷ Such theologies, however, may be propelled by ideologies at odds with core biblical teachings.⁸ Admittedly, contextualization is necessary in order to make the message relevant to particular cultures and circumstances. Legitimate contextualization, however, does not undermine Biblical truth. Indeed, the theology proclaimed by the church is transcultural and universal, and there should be no local or circumstantial Adventist theologies. There is one church and one theology to be proclaimed from every pulpit and taught at every venue anywhere and everywhere throughout in the world. Needs and challenges may vary from place to place; one aspect of truth may strike deeper cords in some places, but Adventist theology remains one and the same. The three angels are not portrayed as hovering over specific regions of the world. They are flying “in the midst of heaven” (Rev 14:6; cf. vv. 8 and 9), which graphically indicates the universality of the Gospel to be proclaimed to “every tribe and tongue and people and nation” (Rev 5:9).

Exegetic vs. Pneumatic

As a matter of fact, there should be no opposition between exegetic and pneumatic preaching. After all, we need illumination and power from the Spirit in order to do in depth Bible study and then to translate our study into a sermon. The apparent contrast introduced here intends to emphasize that sometimes we risk trusting our own insights, rhetoric, and creativity, at the expense of serious investigation of the Bible. Once in a while people with an air of arrogance and self-sufficiency claim they do not need any Hebrew or Greek in order prepare their sermons; others may speak of theology as if the term refers to useless speculations about worthless subjects.⁹ Such attitudes―rare among Adventists, hopefully―betray an anti-intellectual bias that characterizes contemporary culture. In fact, exegesis or serious study of the Bible (to the best of a preacher’s own ability), plays a pivotal role in effective and honest preaching. If we take Bible study seriously, we will preach a message rooted in the Bible. Sound theology, far from being a luxury, functions as an indispensable foundation to preserve the integrity of the message and prevents the preacher from preaching half truths or heresies.¹⁰ “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Tim 2:15).

Biblical vs. Contemporary

Biblical preaching may appear unattractive to contemporary audiences. Therefore some preachers restrict their preaching to felt needs in order to keep the audience. Nonetheless, once we rely on the Spirit of God to do His work, we realize that the Bible remains profoundly relevant and appealing.¹¹ Actually, there is no dichotomy between biblical preaching and contemporary relevance as long as preachers rely on the Spirit without neglecting their exegetical task. In fact, ministers may have to do a double exegesis. They have to exegete the Bible in order to understand God’s will revealed therein and, at the same time, have to “exegete” the people they want to reach with God’s word. In other words, they have to understand the context and needs of the audience in order to apply the Bible with power and relevance. In essence: “A pastor has to love two things. He has to love to study and he has to love people.”¹²

Intellectual vs. Spiritual

It must be clear that these two qualifications are by no means mutually exclusive. Someone may be tempted to justify intellectual sloppiness by appealing to spirituality, but, when it comes to preaching, study and prayer should go hand in hand. Pitting spirituality against intellectuality betrays an incomplete and inadequate perception of ministry. In fact, the danger today is for a preacher to neglect both intellectual and spiritual responsibilities. Internet browsing, endless emails, and other sideline activities may deprive pastors of precious time that otherwise could be devoted to Bible study and prayer. Be that as it may, there is really no excuse for neglecting intellectual work, just as Paul clearly expressed in his advice to Timothy: “Till I come, give attention to reading, to exhortation, to doctrine” (1 Tim 4:13). “Take heed to yourself and to the doctrine” (1 Tim 4:16).

Vocational vs. Professional

There is room for professionalism in preaching and ministry if the term is understood in the sense of educated, effective, and disciplined action. However, if the preacher’s main motivation comes from anything less than loving and pleasing God, the first victim is truth since such a ministry stands upon a lie. As Wittgenstein forcefully asserted, the “truth can be spoken only by someone who is already at home in it; not by someone who still lives in falsehood and reaches out from falsehood towards truth on just one occasion.”¹³ Preaching the truth in the contemporary world requires a preacher/minister with a strong sense of God’s call. Only this type of minister is capable of preaching what people need, not only what they want. The apostle Paul had a strong conviction of the divine calling and its implications (Gal 1:15, 16), which provides a model for contemporary preachers: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal 2:20).

Digital vs. Analogical

Changes in culture and society usually come intertwined with technological innovations. The current interface between culture and technology has created new challenges and opportunities that more than ever demand adaptability and creativity. That is, in order to communicate the present truth in ways that are more attractive and relevant to the present generation, we may need to adapt or even abandon some of the old “analogical” ways of doing things and envision more attractive and compelling “digital” methods of communicating the absolute truth in a culture saturated with technology and new ways of thinking and doing things. Such methodological innovations, however, should not relativize the absolute claims of the Scriptures. New methods are valid only insofar as they succeed in making the biblical metanarrative more accessible, compelling, and relevant to contemporary audiences. “For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel’s sake, that I may be partaker of it with you” (1 Cor 9:19–23).

Biblically Correct vs. Politically Correct

The pluralism and self-gratification of postmodernity abhors value judgments on the basis of any absolute norms. However, in spite of its antagonistic view of truth, postmodernism, ironically and arbitrarily reestablishes truth by means of what came to be called “political correctness,”¹⁴ which in postmodern terms means, among other things, to accept and condone all kinds of lifestyles to the detriment of any absolute truth. In some places such “political correctness” has crept into the legal system and any challenge to it may result in serious penalties. Admittedly, in some situations to being politically correct may be tantamount to be biblically correct. Nevertheless, there may also be cases in which a conflict arises between political correctness and biblical correctness on an issue vital to the carrying out our message and mission. In such situations a preacher/ minister who dares to be biblically correct may risk fines, imprisonment, and even life-threatening penalties. Although ministers should always be prudent and respectful of the laws of the land, should a conflict arise between “biblical correctness” and “political correctness,” those caught in such dilemmas ought to remember the courageous attitude of Daniel’s friends. These three young men did not bend before the powerful King Nebuchadnezzar. When required under the death penalty to perform a “politically correct” action, they courageously opted to remain “biblically correct.” As the inspired text reports, “Shadrach, Meshach, and Abed-Nego answered and said to the king, “O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Dan 3:16–18). Another example of courage under like circumstances comes from Peter and the other apostles. Confronted by the enemies of the gospels, they boldly stated, “We ought to obey God rather than men” (Acts 5:29).

Universal vs. Particular

Postmodernity denounces universal explanations as oppressive and places strong emphasis on particular, local and personal stories. It ought to be recognized that there is some grain of truth to this perspective.¹⁵ On the one hand, totalitarian regimes have used metanarratives to facilitate domination;¹⁶ on the other, the Bible reveals a God engaged with personal stories and involved in restoring broken lives. Moreover, in the incarnation God bound himself with the particularities of space, time, and culture. However, as we announce the gospel and nurture the church, we should never forget that particular and individual stories and experiences find their ultimate meaning in the grand story of God’s universal plan of salvation. Although personal stories and experiences have their place in the sermon, preachers ought to relate them to the biblical metanarrative of the great controversy and its culmination in the new creation. The restoration of broken lives―in the particularities of space, time, and culture―converges with the grand story of God. As John the Revelator expressed so beautifully: “And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him, They shall see His face, and His name shall be on their foreheads. There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever (Rev 22:1–5).

Conclusion

Solemn responsibilities lie on the shoulder of those called to preach God’s truth to the contemporary word. To proclaim God’s word effectively has become a challenging enterprise amidst a society that relativizes truth and craves for what is “politically correct.” Nonetheless, faithful preachers have the privilege of proclaiming the full message of salvation to an increasingly anxious and agonizing world. Such preaching reaches the audience as a full-fledged announcement of God’s eternal and universal plan to bring restoration to people from every “tribe and tongue and people and nation” in order to make them “kings and priests to our God” (Rev 5:9, 10).