Members of Generation Z who desire a sense of transcendence in their worship may simply need to look a bit harder. By fostering a dogmatic commitment to the authority and sufficiency of Scripture while retaining a deep respect for church history, much of evangelical, conservative, Reformed Christianity has managed to guard itself from the spirit of the age. Young people should by no means compromise on the true gospel (Galatians 1:8-9) to find a tradition that has retained its sense of reverence.

Polls consistently show that members of Generation Z—loosely defined as the cohort born between 1999 and 2015—are far less religious than their parents and grandparents. Young Americans are twice as likely to identify themselves as atheists in comparison to other adults, while a mere 59% identify themselves with some form of Christianity—a significant decline from the 75% of Baby Boomers who say the same.
Surveys also find that members of Generation Z are more socially progressive than other Americans, with as many as one in five identifying themselves as “LGBTQ.” Although some young people certainly attempt to blend the doctrines of biblical Christianity with the falsehoods of modern leftism, there is a remnant drawn to conservative religious traditions with weightiness and transcendence—which may even claim to uniquely feed the soul in a relentlessly materialistic era.
Talk to members of Generation Z who grew up in loosely evangelical households and you will discover that many have since turned to Roman Catholicism rather than the generic version of megachurch Christianity. The ornate architecture of cathedrals, the advent of the Latin Mass, and the otherworldly nature of chants are, to many young people, a departure from the emptiness of the modern age.
Take, for example, actor Shia LaBeouf, who recently made headlines for converting to Roman Catholicism. In an interview with Bishop Robert Barron, he explained that “Latin Mass affects me deeply.” When asked why, he said: “Because it feels like they’re not selling me a car.”
Big-box evangelicalism, on the other hand, is by no means transcendent. Pastors and worship leaders often find themselves limping and thrashing about their altars (1 Kings 18:26) with moralistic, therapeutic sermons and emotionalistic, shallow music. As LaBeouf correctly diagnosed, many evangelical churches merely make attempts at “selling Jesus” to their members. In the words of Pastor Rick Warren, you can simply give Jesus “a sixty-day trial” or get your money back—a tactic that is quite literally taken from car salesmen.
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As Spurgeon used all his experiences to shape himself and his preparation. All this was only possible as Spurgeon maintained his walk with the Lord, guarded his time, and made preaching part of his lifestyle. So it is today, as pastors face a busy schedule, we must prioritize the preaching of the Word and give ourselves to preaching excellent, earnest, faithful sermons. 

C.H. Spurgeon, maybe more than any pastor, knew how busy pastoral ministry can be. In addition to preaching four times a week, he led his elders and deacons in caring for a church of five thousand. Together, they visited members, interviewed membership applicants, led prayer meetings, chaired congregational meetings, pursued non-attenders, and much more. Additionally, Spurgeon published a weekly sermon, wrote numerous books, edited a monthly magazine, served as president of The Pastors’ College, oversaw two orphanages, corresponded with hundreds weekly, planted churches, supported denominational efforts, and the list goes on. The scale of Spurgeon’s ministry in the 19th century remains unmatched. But the essence of his work wasn’t all that different from any pastor today: caring for members, leading worship gatherings, training church leaders, overseeing benevolence and evangelistic efforts, engaging in church associations, and, as with Spurgeon, the list just keeps going. To some extent, these are the kinds of things that will fill up every pastor’s task list.
And yet Spurgeon would say that the most important thing to which he gave himself week after week was the preaching of the Word. Spurgeon once said to his students,
Brethren, you and I must, as preachers, be always earnest in reference to our pulpit work. Here we must labor to attain the very highest degree of excellence. Often have I said to my brethren that the pulpit is the Thermopylae of Christendom: there the fight will be lost or won. To us ministers the maintenance of our power in the pulpit should be our great concern, we must occupy that spiritual watch-tower with our hearts and minds awake and in full vigor. It will not avail us to be laborious pastors if we are not earnest preachers.[1]
Just as the future of Greece depended on King Leonidas’ stand against the Persians, so the future of the church depends on the faithful and earnest preaching of the Word of God.
In other words, Spurgeon believed that every other ministry in the church, as important as they were, existed downstream from the pulpit. Rather than all church ministries existing independently of one another, with the corporate gathering simply being one more silo, Spurgeon envisioned the corporate gathering as the central ministry of the church (the “Thermopylae,” if you will). And in that corporate gathering, it is the Word of God preached (and sung and read and prayed) that gives life to God’s people and energizes all the ministries of the church. This vision of the power of God’s Word to revive God’s people drove Spurgeon’s commitment to preaching. Amid the busyness of pastoral ministry, here was the one thing that could not fail. No matter the pressures and responsibilities, for the sake of his people, he had to give himself to preaching excellent sermons.
What advice would Spurgeon give to busy pastors today regarding their preaching? How can we be faithful in this primary responsibility without neglecting other ministerial duties? Here are three ideas.
This would likely be the most important advice Spurgeon would give:
Maintain your walk with the Lord.
This would likely be the most important advice Spurgeon would give:
Too many preachers forget to serve God when they are out of the pulpit, their lives are negatively inconsistent. Abhor, dear brethren, the thought of being clockwork ministers who are not alive by abiding grace within, but are wound up by temporary influences; men who are only ministers for the time being, under the stress of the hour of ministering, but cease to be ministers when they descend the pulpit stairs. True ministers are always ministers.[2]
In other words, don’t separate your devotional life from your ministerial duties. Instead, understand that the Holy Spirit must guide your life not only when you are “on the clock” but also in your private life.
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We are entirely dependent on the vine to bear fruit. Apart from Christ we can’t worship, pray, understand the Word, obey His commands, speak words that edify, love one another, show kindness as He has shown to us, forgive one another, discern truth from error, bring people to a knowledge of Christ, or build up the church. Abiding in Jesus is critical for believers because apart from Christ we all are useless in the vineyard and kingdom of God.

Throughout the past six posts, we have been answering the crucial question, “Who is Jesus?” from John’s Gospel, where Jesus made seven “I am” statements. In our last post, we observed a culmination of sorts when Jesus brought together the first five “I am” statements in John 14:6, saying, “I am the way, and the truth, and the life.” By making this sweeping declaration, Jesus emphatically asserted that He is the exclusive, all-sufficient Savior.
Jesus’ encouragement was critical for the disciples to understand because He was departing to the Father, and their hearts were troubled by this looming reality. They worried how their relationship with Christ would function when He was no longer physically present with them. The question that plagued their minds is relevant for all Jesus’ disciples today. If we recognize who Jesus is in His first six “I am” statements and come to believe in Him for life, how do we live out that life in this present world awaiting His glorious return?
Many professing disciples of Jesus currently have little or no understanding of what it means or looks like to live the Christian life in Christ’s absence. Many professing Christians would claim they believe in Jesus and are saved by His cross and resurrection, but they cannot articulate how that salvation should impact the way they live. They do not see Jesus as all-sufficient for their daily living, nor do they believe He can help them navigate the struggles of their lives.
The question for all Jesus’ followers is simply this: How do we live lives of dependence on Christ in our day-to-day walk so God is glorified through us in the here and now? Jesus answers this question in His final “I am” statement in John 15, when He calls Himself “the true vine.” In this statement, Jesus provides the key to depending on Him as our all-sufficient Savior: we must abide in Christ because He is the true vine who gives all we need.
To grasp Jesus’ meaning, there are three things we need to understand as disciples of Christ about abiding in Him.
First, if we would abide in Jesus and truly depend on Him for all we require to be pleasing to the Lord, we must understand the necessity of abiding in Christ.
Abiding in Christ is not an optional part of the Christian life, but an absolute necessity for Jesus’ disciples. Christ alone is the source of God’s blessings, and He alone is the source of what we need to live the Christian life. Jesus is, in essence, emphasizing again His total and absolute sufficiency. Because He is the true vine, His sufficiency and power will never run dry.
Jesus gives us two more reasons why it is necessary that we abide in Him.
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