Why Grace Doctrinal Preaching is so
Unappealing in Modern Ministering
by Pastor George D. Cutler
Grace
Gospel Ministry
For the most part, Grace Doctrinal teaching and preaching in modern ministering is all but none existing. This is particularly true in the so-called mega churches, which form the ranks of most of the prestigious institutions that dominate the religious spectra of Religious mass media. This era is characterized by the fact that many of God’s people are entirely mesmerized with the allures of worldly wares. Sadly, it is most popular and deemed more relevant to engage congregations in prioritizing physicality rather than spirituality. Even worse, many actually do not comprehend any distinctions and in fact construe the abundance of what is being seen (II Corinthians 4:18) as spiritual and even as though such are eternal. Hence, ministers are hard pressed to hold the attention of the average assembly’s audience while espousing the things that cannot be physically handled (touched, tasted etc.). What is commendably averred is that ministering should elicit issues rather than doctrine because the former informs while the latter divides.
During the past two or three generations, pulpits have given less and less prominence to doctrinal preaching, in favor of topically focusing on societal issues. Today, with very rare exceptions, scriptural doctrine has no place at all, because in most assemblies the resounding cry from the pew is unmistakable:
a). “We don’t want our messages conveyed in the spiritual realm of pure thought; we want daily living experience and not dry doctrine.”
b). “We need practical sermons, which are not infused with metaphysical (subjects removed from everyday life, as such are carnally viewed without material form or substance) dogmas;”
c). “Give us how to ……. not what and why is”
d). “Give us Christ without all the scriptural theology.”
It is truly sad to state that such anti-scripturally senseless cries were and are so readily heeded. These intuit (alleged awareness or knowledge of something without having to actually think or learn about it) are senseless because of their inability to address the “experience of pure scriptural grace conceptuality.” There is no other foundation source for “spiritual practicalities” to be built upon other than the Grace Scripture’s Doctrines. Christ cannot be spiritually known unless He is preached “according to the Scriptures” (I Corinthians 1:23; 15:3-4), which means He certainly cannot be “preached according to the Scriptures” if scriptural doctrine is shelved. Knowing Him in essence is more than a secularly correct cliché but indeed, it is a scriptural aphorism (Philippians 3:10-16).
Unfortunately, many of God’s people do not know Him in their most intimate relation of having been son positioned in Him before the creation of the world (Ephesians 1:3-5). Hence, it is certainly not surprising that the masses flock to the modern age messages, which resonate in secularity. Yet, it is still disappointing to observe that so many are captured by the so-called “practicality” trends of accommodations in response to such rampant carnality. However, this inevitable course was prophesied in II Timothy.4:3-4, which state, “for the time will come when they will not support sound doctrine; but according to their own desires, they will heap to themselves teachers, itching the ears; and they will turn away their ears from the truth, and they will be turned aside to the myths.” It is of note that this warning comes on the heels of II Timothy 4:2’s command in usage of the imperative, aorist Greek verb kh,ruxon (kee∙ree∙xon) rendered “preach,” which simply means to proclaim, publish and herald forth.
Here, prudence (taking into consideration all possible circumstances and consequences before conveying) interjects that “WHAT” is preached depends upon “WHERE” such is preached from, which allures WHOM such is preached to. The aforementioned context in these indicia absolutely confirm that its contents comprise preaching and teaching of the GRACE DOCTRINE! Genuine scriptural commissions in the Grace Dispensation are from God for and to the Body of Christ’s edification. These encompass scripturally ordered directives to preach and teach what is strictly outlaid in the Grace Covenant (contract). The “words” forming these MESSAGES emit the “Word of Reconciliation” (II Corinthians 5:19), engendering the Word of Truth (Ephesians 1:13) for the present (Grace) Church age. The Words comprising the Mystery, the Grace Gospel, in essence are not bound (Ephesians 6:19; Colossians 4:3; II Timothy 2:8-9) in spite of its humanly perceived non popularity to the majority in modern ministering (II Timothy 4:2).
The command of II Timothy 4:3 educe undaunted perseverance in doctrinally preaching, regardless of it misperception of irrelevancy. The Greek phrase u`giainou,shj didaskali,aj (ee·yee·eh·noo·sees theeth·ahs·kahl·ee·ahs) rendered “sound teaching” constitutes the Truth of the Mystery, as it was revealed to Paul for the Grace (today’s) Church ministering (Galatians 1:12). Thus, as God avails the opportunity, DOCTRINAL grace conveyances must dominate the scope of delivery; even at the expense that currently presiding Christendom will not endorse (support) such. The Greek verb avne,xontai (ahn·ehx·on·deh) rendered “support” basically denotes to have up or hold up, thus to uphold, sustain or support. This verse warns, as to what genuine ministering will encounter in the present church age. In this sense, such attitudes function as correlative testimony of these proponents prioritizing physicality, “according to their own desires, as they amass to themselves teachers.”
Ministering strictly egresses conveyances of Grace Doctrinal preaching and teaching. Spiritually informed minds are indeed the intended recipients of earnestly imparted evpiqumi,aj (ehp·ee·thee·mee·ahs) rendered “desires” or longings from the Holy Spirit, as opposed to ta.j ivdi,aj (tahs ee·thee·ahs) rendered “their own” humanly evil lustful and fleshly aggrandizements. Hence, genuine ministering is solely entrenched in having been approved by God to be entrusted with the Gospel of Grace, not as pleasing men but God, who is proving such one hearts; (I Thessalonians 2:4) rather than basking in the depraved follies of secularity in humanity. Various reasons have been proffered for the lamentable failure of today’s modern ministering in addressing Grace Doctrinal Preaching in their pulpits. Chief among them are scriptural laziness, their desire for popularity, their superficial and lop-sided evangelism and their love for sensationalism. Here assessments of these motives translate as follows:
Scriptural Laziness
Today’s modern ministering has popularized the least path of resistance to conveying pa/san (pahs∙ahn) rendered “all” and more specific “every” counsel of God, which is scripturally the Grace Gospel and Dispensation (Acts 20:24-28; I Corinthians 3:10; Ephesians 3:2; Colossians 1:6). Sadly, it is more popular and appealing to pander to human resonances with secularity or physicality than engage the masses to dwell in spirituality or eternality. Furthermore, it is a far greater exacting task to encounter the non-secularity (physically unseen), which in no way is fleshly appealing. Additionally, employing the Doctrines of Grace educes that which calls for much closer confinement in Scriptural Study. For instance, preparing a series of messages on the Doctrine of Justification exacts more scriptural plausibility than sermonic cursory addresses on prayer, missions, personal-social work or family relations, in that the prioritized theme of the Scriptures engender the Eternal Heavenlies over the temporary earthly.
Grace Doctrinal Preaching demands far wider acquaintance with the Grace covenantal Scriptures, more rigid disciplining of the spiritual mind and even more extensive perusal of the Old and New covenantal (Testament) Scriptures. However, this is too exacting for most of today’s modern ministers, thus they extol the line of least resistance and follow the easier and more popularly and acceptable course of basking in trendy philosophical aphorisms. It is strictly because of human’s proneness to this weakness that the Grace Minister is particularly exhorted to: “…… attend to reading, to exhortation, to teaching” (I Timothy 4:13). Note the three commands, in grasping the verb pro,sece (pros·ehkh·eh) rendered “attend,” which is derived from combining the words pro,j (pros) and eco (ehkh·o), literally denoting to hold up, take heed, engage in or become occupied with. This conveyance is commanding, in as much as its present tense and imperative mood thus continuously demand ministering occupation in doctrinal reading, exhortation and teaching.
The first litany, identified by the noun avnagnw,sei (ahn·ahg·no·see) rendered “reading,” is derived from combining the Greek words avna (ahn·ah) and ginw,sko (gee ·no·sko), which literally denotes to know up and gather up. Though the intention of its actual usage refers to reading, there is considerable evidence in Scriptures contextually (Luke 4:16; Acts 13:27; Colossians 4:16) to support its conveyances of not referencing public reading. On the other hand, there is some strong evidence scripturally/contextually (Acts 8:28-32; Revelation 1:3) in favor of interpreting it as private reading or studying (II Timothy 2:15). In the context that it could be used as both public or private reading, the referencing of exhortation and teaching are both public modes of conveying what is exegetically correct. Scripturally, what is inspired in communications by the Holy Spirit engender the Word of God in its power to manifestly transform conformity to His Will.
The second litany, identified by the noun paraklh,sei (pahr·ahk·lee·see) rendered “exhortations” is derived from combining the Greek words para (pahr·ah) and kaleo (kah·leh·o), literally denoting to call beside, hence encourage, entreat and comfort. Note that exhortation is conveyed as a distinct gift in Romans 12:8. In various scriptural contexts of declensions, the noun paraklh,seij (pahr·ahk·lee·sees) is the effectuation elicited from the Word of God, i.e., as conveying that exhorting and encouraging are based upon its contents (Acts 15:31; Romans 15:4). This clearly embellishes the link of encouragement, exhortation and comfort (Romans 15:5; II Corinthians 1:3) with the essence of what Christ centeredness in the sphere of spirituality exudes in it message (Philippians 2:1; II Thessalonians 2:16-17). Hebrews 13:22’s conveyance confirms holding up, sustaining and supporting the grace doctrinal message of exhortation, as the sole source of what is embodied in what is revealed in the Grace Covenant Scriptures. This ministering is solidly based purely in the Word, elaborated utterly on the Word and appealed for identification to the Word!
The third litany, identified by the noun didaskali,a| (theeth·ahs·kahl·ee·ah) is rendered “teaching,” which engrosses the transmitting of information, instruction and stimulation of spiritual cogitating (thinking patterns) in the minds of decreed hearers. The contents of “Sound (doctrinal) Teaching” imbues the Gospel of Grace, which was entrusted to the Apostle Paul (I Timothy 1:10-11). This exclusively should be taught to the recipients of grace, who manifestly are occupants of the Body of Christ in the Grace Dispensation. These messages are formatted in epistles (letters) comprising truths to be internalized thought the median of the Holy Spirit, who is the sole “teacher” of the spiritual things of God (I Corinthians 2:13). There is a plethora of scriptural documentations emphasizing that this central message entails the Mystery, as revealed in the Grace Covenant to the Grace Church though the Apostle Paul even as he instructed Timothy (II Timothy 2:2; 3:10, 14). Genuine ministering imbues engagement and occupation with reading (studying), exhorting and encouraging through prioritizing the message of the Mystery. This truth was previously hidden but is now being made known solely though “sound doctrinal” preaching and teaching, which comprises adequate definition of ministering format, the Church should convey today.
Desire for Popularity
It is a natural instinct that preachers should wish to please their hearers but it is spiritual for them to desire and aim at the approbation (approving, authorizing and sanctioning) of God. In the Kingdom Gospel Covenant, our Lord Jesus exclaimed,”…nor can anyone serve two masters ……” (Matthew 6:24; Luke 16:13). In the Grace Gospel, the Apostle Paul expressly declared “ ….for if I yet pleased men, ouvk an h;mhn (ook ahn ee∙meen) rendered ‘I should not be’ Christ’s servant” (Galatians1:10). The verbal particle a'n (ahn) transmits how these solemn words admonish those whose chief aim is to amass crowded assemblies! Grace Ministering requires militating against the tide of human delight (inching ears), and popular opinions in lieu of preaching what is unacceptably to the natural resonance. Oh, how fearful this should be for those who curry favor with humans and deliberately shun spiritually relevant portions of the truth, which are most essential for God’s people. Oh, what a blessing to testify, as Paul stated, “I kept back nothing that was profitable unto you ... I am pure from the blood of all” (Acts.20:20, 26).
Humanly popular preaching and storytelling have enormous influence in defining the secular knowledge of faith and illuminate cultures of religious Humanism. As this folly draws on worldly chronicles, philosophy, graphic dictions and prevailing earthly prisms, it inconveniently diverts God’s people attention away from genuine spiritual truisms. The Grace Covenant especially illustrates numbers of scriptural treatises critical of popular preaching (I Corinthians 2:4; Colossians 2:4). Historically, a vigorous defense of issue inspired ministering emerged in eighteenth-century preaching circles. Popular preachers drew inspiration and legitimacy from the rise of secular mysticism, with its emphasis on human aspirations, as such enabled them to challenge or reinforce social and political hierarchies. Hence, they entertained the masses with tales of moral edification, as these charismatic figures developed a popular following. They aroused the endorsements of theological scholars and elites, who accepted their secularly innovative interpretations of the Scriptures, as long as such did not undermine their orthodox religious authority or blur the social and gender barriers of their selfish enterprises.
Humanly popular preaching and storytelling distort audiences' understanding of spiritual activities and obscure enlightenment of the Eternal Heavenlies entireties. Defenders of this medium argue that its mode expresses the consensus of improving communities, as to what constituted both acceptable religious knowledge and essential directives to reforming humankind. In the end, “religious knowledge,” as the definition is commonly understood, is porous and flexible to depraved morale (general level of confidence or optimism felt by persons or groups of people, especially as it affects their discipline and motivation); thanks in part to the activities of popular trendiness. Against this backdrop, prioritized challenging issues of the unseen culture exude exceptionally versed missions of developing spiritually abiding maturation in the eternal realm. Non-secularity imbues the cutting edge of a new direction solely in scriptural studies, as it embargoes religious and social history in the pure sense. Illuminated elements of spiritual understanding in society opens up areas previously and inadequately never covered by simply prioritizing earthly societal focusing.
I Corinthians 2:4-5 state, “and my word and my preaching, not in persuasiveness of wisdom but in demonstration of the Spirit and of power, that your faith may not be in the wisdom of men but in the power of God.” The Greek noun lo,goj (log·os) rendered “word” is referencing saying, speaking, conveyance or in effect, a message. The noun kh,rugma (kee·reeg·mah) rendered “preach” or “preaching” denotes public proclaiming and announcing. Hence, the cogitation affirms that what is said should never be couched in peiqoi/ÎjÐ sofi,aj (pee·thee(s) soph·ee·ahs) rendered “persuasiveness of wisdom.” Here, note that there is some discrepancies in the various Greek manuscripts, as to whether Greek word was drafted peiqoi/j (pee·thees), which is an adjective, thus inducing the need of inserting the noun lo,goj (log·os) rendering “persuasive words” or even adding avnqrwpi,nhj (ahnth·ro·pee·nees) for the rendering “man’s or human” for identifying the origin of wisdom. It seems that these are redundancies in that the noun peiqoi/ (pee·thee) rendered “persuasiveness” convincingly aligns in gender and number with soph·ee·ahs rendered “wisdom,” in conveying the scripting, “persuasiveness of wisdom,” as the intended contents.
In contrast to espousing human-wisdom message to persuade and dwell in popularity, an opposite course must be chartered, as conveyed by the strong adversative Greek conjunction avlla (ahl·lah) rendered “but.” This engenders the difference in emplacing what the Holy Spirit utilizes in lieu of what humans depend upon for persuasions. Here, the noun avpodei,xei (ahp·oth·ee·xee) rendered “demonstration” denotes indubitable (definitely true, no doubt) proof, in manifestation of the pneu,matoj kai. duna,mewj (pnehv·mah·tos keh thee·nahm·eh·os) rendered “Spirit and of power.” This certifies that preaching should not rely upon humanly contrived knowledge in intellectualizing. In this sense, The Holy Spirit is exclusively depended to both convict and convince God’s people through inciting scripturally what and where their devotion, trust, allegiance or loyalty purely abides. Popularity in desiring the accolades of humankind has limitations in its temporariness of worldly wares because such folly at its zenith cannot compare to the glorious message of the Eternal Weight of Glory, which shall be revealed in God’s Elect (Romans 2:7; II Corinthians 4:17; II Timothy 2:10).
Superficial and Unscriptural Evangelism
Sadly, popularly mimicking Evangelical Religiosity from the pulpits exudes successfully foisting orthodox yet unscriptural impressions that the first and last object of correct ministering entails the “conversion of humankind’s souls.” The view of winning “salvation of souls,” induces bending to that aim and the consequence misconstruing of harvesting “transformation” in lieu of “illumination” as the Scripture’s goal. Hence, all functions are geared to philosophically feeding the sheep according to non Grace Covenant maxims, maintaining humanly principled disciplines and inculcating so-called “practical piety” in the assembly. In pursuance of such artificial religiosity, Grace Doctrinal Preaching and Teaching are shunned as being too painstaking. Hence, all too often, diversified worldly devices and fleshly methods are employed under the plea that their ends justify these means. Today’s modern ministries are filled with non-elucidated members and in reality; even their ministering techniques and forums defeat their aim.
The idea that the hard heart must be ploughed and harrowed before it can be receptive to the gospel “seed” exudes the synergistic notion of “secular ministering.” Contrariwise, Grace Doctrinal instructions exert knowledge of God’s character, as it is distinguished from humanly unattainable requirements of the Law, as such are aversive to the sinfully depraved nature. The scriptural foundation of genuine evangelism conveys uselessness in secularly “preaching Christ,” in not accurately addressing human inadequacies and desperate needs for comprehensions of His Eternal Workings. Compositions of Paul’s epistles engender the conveyance of Eternality with the view of urging, encouraging and advising, as God’s sole means and methodology of causing (according to His purpose) conformity, identification-wise to the new creation in Christ Jesus. In this sense, the contexts of Grace Doctrinal preaching track eternal facts, whose designs and aims are to institute its recipients’ confidence strictly in unseen, non-material entities.
Spiritually persuasive features of evangelism are not conditioned in the legalistic sense of the Mosaic Law but are clothed in the knowledge of instilling only what the Holy Spirit manifests in the hearts of God’s people. Determinative influences of such ones being positioned in Christ in Eternity defy religious styles and techniques of advancing Christ, as to when and even whether the child of God accepts and emulates Him. Derivative answers convey how and why God devises the progression and works His will severally in the live of His people. Thus, this spectrum implies employing the exhibition of how the Grace Scriptures persuade audiences in providing information about the contents of texts and more importantly how they account for rhetorical analyses of the exhortations. This brings into view a very probing question: what is the prevailing format of messaging that should be adhered to in ministering?
The latter phrase of II Timothy 4:5 states, “….do the work of an evangelist, fully carry out your ministry.” This context clearly identifies what scriptural evangelism entails in the Word of God for this present church age, which is the Grace of God! The Greek phrase e;rgon poi,hson euvaggelistou/ (ehr∙gon pee∙ees∙oo ehv∙ahy∙yehl∙ees∙too) rendered “do the work of an evangelist” emphatically conveys the ministries’ format of proclamation of Paul’s “my” gospel. Note that the Greek noun euvaggelistou/ (ehv∙ahy∙yehl∙ees∙too) rendered “evangelist” is conveyed only one other time in Paul’s epistles (Ephesians 4:11) and its verb form is euvaggeli,zw (ehv∙ahy∙yehl∙ee∙zo), which is derived from euv (ehv) and aggeloj (ahy∙yehl∙os), denoting a good message. It means to speak a good message, to proclaim good tidings, as is its transliterated connotation, “to evangelize.” Note in examination that the noun form’s ending syllabus toi/j (tees) connotes an evangelist as one who speaks, proclaims and preaches good news or the Gospel, as associated with scripturally appropriated messages for the present church age, i.e., the Grace Doctrine!
Evangelists, hence evangelism is identified as gifts assigned to the Church (Ephesians 4:11). This ministering is construed in some instances solely as preaching “the gospel to the lost” through the recordings of missionary workings in establishing local assemblies in Acts 8:5; 24-25; 21:8, as well as other accounts. Even though there is certainly some aspect of this commission in II Timothy 4:5, the command to th.n diakoni,an sou plhrofo,rhson (teen theek∙ahk∙on∙ee∙ahn soo plee∙ro∙phor∙ee∙son) rendered “fully carry out your ministry exudes the full gamut of ministering. This encompasses a wide range of responsibly, in preaching the message Grace doctrinally in its disciplines of “advise” and “urge,” in disseminations of advice, exhortation and/or recommendations. These forums envelop communicating, advising, pursuing or avoiding something, which tender persuasion and dissuasion plus thanksgiving to God and exhorting to the Body of Christ.
The Grace Scriptures teach what Scriptural Evangelism actually imbues. Unfortunately, there is lack of consensus in most doctrinal circles concerning the lines of demarcation between the formal parts of ministering. Grace proponents espouse the Eternal View of evangelism, as opposed to what traditional orthodoxy embraces; hence, it is necessary to have scriptural definitions according to dictates of the full context of ministering. This comprehension also mitigates the wide spectrum that is assigned in secularly appealing to the “progression of the masses,” as some view it as either building up large assembly numbers or “connecting the disconnected discourses,” by expounding secular/physical contexts in various fragmented manners rather than espousing the Scriptures’ directives for exclusive Grace Doctrinal Ministering.
Love for Sensationalism
Modern ministering of preaching and teaching is shrewdly geared to salivating human emotions (carnal nerve strains) instead of edifying the spiritual intellect of God’s people. These quests for physical phenomena incite popularity of sensationalisms in the pulpits. Such demonstrations in folly abolish all semblances of Grace Doctrinal Preaching and spiritual development in Eternal Enlightenment. Such fill assemblies with thrill seekers and concomitantly increase circulation of scriptural malfeasances and nonconformity to the instructions and directives for the body of Christ in the present Grace Church Age. Hence, the masses are ignorant of precious truths concerning the abiding dramatics of God’s eternal accomplishment in bestowing salvation to His elect in the eternal realm. Sadly, these antics effectively deprive them of comprehending what is truly astonishing!
Such pseudo-success syndromes are attributable as accomplishment among a crowded field of practitioners in this form of “experts carefully plotting these prescribed settings.” Scriptural evident defangs this novelty of appearance, which is initiated in the public's mania strictly for what it simply exudes, i.e., sensational varieties of fleshly indulgences. Detection of what motivates the initiation of these trends yields the secrets of marketing and appropriating secularity. Allurements of Sensationalisms feed upon the depraved patterns of human passions deviating beneath novelties’ surfaces. Sensational features are cleverly adapted in disguises and deceptions of illusions. They are detrimentally and doubly dangerous in that they generate spiritual instability and threaten to distort as well as misuse scriptural knowledge. The uninformed ones, captivated in sensationalism, are prey to all those enveloped in the hypocrisy of ministering to their spiritual welfare.
Extreme emotionalism and melodramatic dialogues brilliantly plot pretentious, eccentric, popularized fiction, which detail divers’ aspects of Sensationalism. Rigorous surrealism caters to the contemporary "taste for the factual" in descriptions and settings featured and skillfully blended with the exciting ingredients of suspense and melodrama. Extremes of so-imagined spiritual determinations plot and utilize the apparatuses of rectifying ruined dreams, impossible wills and the techniques of condemning “misappropriated legacies". The ingredients of this formulized "madness” is perpetrated and “acted out” in the most “respectable religious settings” while narrated grandiosely in “factual accuracy and the fullness of circumstantial details."
I Corinthians 14:12 states, “So also you, since you are zealots for spiritual things, seek that you may abound unto the edifying of the church.” Here the Greek noun zhlwtai (zee∙lo∙the) rendered ‘zealots” conveys the idea of aspirants or those eagerly desiring spiritual things. The noun pneuma,twn (pnehv∙mah∙ton) is rendered “spiritual (things), “things of or belonging to the spirit. These conveyances reference gift manifestations, which were amply displayed during the infancy church transition in Corinth. It is certainly commendable to be aspirants for spiritual demonstrations as long as such are according to matured knowledge (I Corinthians 14:20). Thus, the emphasis of such undertakings is pro.j th.n oivkodomh.n th/j evkklhsi,aj zhtei/te i[na perisseu,hte (pros teen ee·koth·om·een tees ehk·klee·see·ahs zee·tee·teh een·ah pehr·ees·sehv·the), which is rendered “that you may abound to the edifying of the church” (I Corinthians 14:3-5, 12, 26). Hence, there are no objectionable communications in ministering, as long such endeavors are emphasized in the sense of solely building up the body of Christ.
Grace Doctrinal Preaching and teaching exposes Sensationalism features as unrealistic psychology and explorations of psyche "ingredients." Fictional suggestions of physical energy, macerating as spiritual, merely foist so-called “victorious” stodginess (moving in a plodding way, due to physical bulkiness) reactions. These antics are reminiscent of manipulative breeding; effectively yet ostensibly presenting the appearance of Modern Ministering as ostensive but their flair solely exudes popularity.