Written by Stanley D. Gale |
Tuesday, June 21, 2022
It is the Spirit who opens eyes to His beauty and opens ears to His call. Whether at the tomb of Lazarus or before the Athenian philosophers or to the hearers assembled before us, the response of the congregation is not elicited by the preacher but by the One preached.

A group of pastors was talking about preaching, evangelistic preaching in particular. The question was raised about the appropriate way to urge people to profess faith in Christ. How do we appeal to our listeners so that they know a response is necessary for them to realize the benefits of the gospel?
The group was theologically savvy enough to know that they could not cajole anyone into the Kingdom. They fully believed the apostle when he says: “My speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God” (1 Cor. 2:4–5).
They recognized that they were not to be spiritual salesmen but spiritual midwives, working in tandem with what God would bring about.
The question then remains. How do we preach to the will? Knowing that many in our congregations are without the Spirit of God and thus do not have ears to hear (1 Cor. 2:11, 14), how do we speak to them with an eye to their confessing Christ?
Let’s examine our personal experience. How did you come to Christ? For me, I had heard the gospel in full or in part many times. But there came a point when what was at one time absurd to me began to make sense, what was repugnant began to be savory, when that which I resisted became irresistible.
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The Bible is unequivocal in calling Jesus “God.” And thus, we should worship him not only as a good and great man, but as our God—Creator, Redeemer, Lord, and Second Person of the Trinity. Indeed, let us come to the Father, through the Son, by the Spirit, bringing him all the praise he deserves.

This month our church returns to the Gospel of John, and specifically we have started to look at the Upper Room Discourse (John 13–17), picking up in John 14. For those familiar with John 14–16, as well as the whole book of John, you know how often trinitarian themes, doctrines, and verses emerge. As John recounts the way Jesus speaks of his Father, the promise of sending the Spirit, and the relationship between Father, Son, and Spirit, we have perhaps the richest vein in Scripture for mining trinitarian gold.
To help our church, and those reading along here, I am going to begin posting some short pieces on the doctrine of the trinity and the key ideas related our God who is Father, Son, and Holy Spirit. Today, I will begin with a note from Scott Swain, author of many works on the Trinity, including Crossway’s Short Studies in Systematic Theology volume, The Trinity: An Introduction.
In his blogpost, “How John Says Jesus is ‘God,’” he offers four ways to think about Christ’s deity in John, and he concludes with this fourfold textual proof of Jesus’s divinity from John. All told, Swain actually offers seven ways to think of Jesus as God. And what I include here is the four point, with four proofs. Take time to consider each, and then as you read John, keep your eye out for the ways that John presents Jesus as God.
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Some might raise the objection that contextualization is unavoidable. They’d argue that everyone is a product of his or her own culture. They’d say that no one is unaffected by their own culture, and it is arrogant to think anyone can “transcend” his own culture. To a degree, I’ll concede this point. It is true that no one can transcend his own culture, everyone is shaped by his own culture, and every Christian message is contextualized to that culture. Nevertheless, pressing this point too far leads to cultural relativism.

The Trojan Horse of Leftist Propaganda
I have been in full-time ministry for over twenty years. I spent the first five in collegiate ministry with CRU, which seemed to be on the cutting edge of evangelistic innovation. This is where I first learned about “contextualization,” the art of adapting the gospel message to a specific audience. I spent the next fifteen years planting and pastoring a new church in Cincinnati, OH. During this time, I learned the concept of “incarnational ministry,” where you immerse yourself in your target culture to “become Jesus” to them, learning their stories and speaking their language to communicate the gospel more effectively to them.
I planted my church in 2010, right at the crest of the “missional church planting” movement. Being partnered with the Southern Baptist Convention and Acts 29, I can attest that a whole generation of church planters and pastors were trained this way. And now, twenty years in, enough time has passed to evaluate the movement. As I’ll demonstrate below, my assessment is this. Contextualization, as it is commonly practiced, is a trojan horse for worldly propaganda that threatens the future vitality of the church.
Contextualization has changed the way modern Christians talk. Modern Christians don’t sound like the Bible when they talk. Our worship gatherings resemble evangelistic crusades where unbelievers are the primary audience. We speak in code, like the underground church in China worried that the CCP is waiting in ambush when they hear Christians talking like Christians. When preachers soften the Bible’s words to appeal to non-Christians, their churches follow suit. We use spiritual baby talk. And when baby talk is all you hear, baby talk is all you speak. This is how you contextualize the word of God right out of the church.
The Importance of Words 
Words are important because God speaks to us in words. God created the universe with words. The 10 Commandments were revealed with words. Jesus Christ is himself called “The Word.” John’s gospel begins, “In the beginning was the Word. And the word was with God, and the word was God” (John 1:1). Salvation is communicated with words. The Bible’s use of the word “word” isn’t incidental. God’s words have power to create reality. Humans think with words. Words are the building blocks of theology. Therefore, manipulating words to distort truth is a serious issue because it’s an attempt to tinker with reality.
Paul spoke about this in 2 Corinthians. It says, “We have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word. But by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God.” This verse has a negative statement and a positive statement. Negatively, Paul says he’s “renounced” any tactic of salesmanship, verbal manipulation, or deceit to try to win converts. He refused to “tamper with God’s word” in any way. Positively, Paul’s was simply committed to an “open statement of the truth.” Paul refused to employ spiritually manipulative salesmanship tactics because he was an ambassador for the truth, not a peddler of propaganda.
Propaganda in the Modern World 
Propagandists specialize in these underhanded techniques, and no one does it better than the ideologues of the modern left. Their chief weapon is the manipulation of language. Just as God created the universe with words and rules his people by his word, leftists manipulate words to rule people in the reality they create. In other words, they are playing God. Saul Alinsky, a hero of the left, famously said, “he who controls the language controls the masses.” What are they trying to control? Everything. They want to control how we think, what we value, the ethics we live by, and how we are governed. Through the manipulation of language, leftist ideologues are trying to re-create society in their image according to their moral vision.
Scripture says it is evil to redefine ethics by manipulating words. Isaiah 5:20 says, “Woe to those who call evil good and good evil.” God forbids the use of words to upend moral norms. Doug Wilson says the fight of our day is a battle for the dictionary. In the late 1960s, Jacques Ellul, a French Christian writer, called it “Propaganda.”
The Tactics of Propaganda 
In his book, Ellul did an intensive study of the use of propaganda in many countries, notably Germany, the USSR, and the USA during WWII. His insights are still relevant because these tactics are still effectively deployed to deceive people in our day. Here are some of the most common tactics.
Borrow Social Capital 
Propagandists attach their message to a positive, agreed-upon social narrative. Ellul wrote, “Propaganda cannot create something out of nothing… It must attach itself to a feeling, an idea, it must build on a foundation already present in the individual.” The Civil Rights movement provides such a narrative for modern propaganda. LGBTQ activists have seized upon Martin Luther King, Jr.’s heroic martyr status and cast themselves in his image as the oppressed “sexual minorities” who are “fighting for justice and equality.” They steal the legitimacy of the civil rights narrative and twist it to support their cause. People fall before it because it feels righteous to support things like “justice” and “equality.” People who no longer believe in a transcendent God to give life meaning will find some semblance of meaning in supporting what they believe to be a righteous cause.
Appeal to Emotions 
Rather than focusing on logic, reasoning, and rational thought, propaganda focuses on emotions that can be subtly embedded in one’s unconscious mind. Bible-believing Christians who are committed to objective truth can naively assume that others do too. While we make appeals to texts of scripture, texts of law, rational arguments, and truth claims, the propagandists are telling stories. Stories have the power to shape our values and desires through narrative, symbol, and imagery. Hollywood knows this. They tell our nation’s stories, which is why the moral decline of Hollywood has always been about 20 years ahead of middle America.
Last March, Audrey Hale murdered six people at a Christian school in Nashville, TN. What are the facts of this incident? A woman who identified as a transgender man targeted Christian children for violence and murder. What is the narrative of this incident? When a talented and aspiring artist was victimized by the hatred of her conservative Christian parents who rejected her sexual identity, she became violent. Unfortunately, facts don’t win the day, emotions do. An emotionally moving story can provide a sympathetic “context” to justify any behavior.
About this point, Ellul wrote, “[A] distinction between propaganda and information is often made. Information is addressed to reason and experience. It furnishes facts. Propaganda is addressed to feelings and passions. It is irrational. To be effective, propaganda must constantly short circuit all thought and decision.” Ellul continued, “Propaganda… creates… compliance… thru imperceptible influences. It must operate on the individual at the level of the unconscious. He must not know that he is being shaped by outside forces. This is one of the conditions for the success of propaganda. But some central core in him must be reached in order to release the mechanism in the unconscious which will provide the appropriate action.” And that’s the ultimate goal. Action. Not truth.
Activism Above All 
There’s a reason why men like Jordan Peterson call them “Social Justice Warriors.” They really are warriors, fighting a holy war. Their battle is a cultural jihad, animated by religious zeal, waged through political activism. They believe in a Great Commission: “Go ye forth into the world and proclaim the gospel of diversity, equity and inclusion.” They have an eschatology: a humanist utopia governed by their perverted moral vision. They have a playbook: “Win at all costs.” They are not constrained by Western, Christian morality. Christian morality is not the code they live by, it’s the enemy they’re trying to defeat.
About this, Ellul wrote, “The skillful propagandist will seek to obtain action without demanding consistency, without fighting prejudice and images, by taking his stance deliberately on inconsistencies.” As far as public perception goes, consistency is overrated, because truth is not their goal. Leftists are not motivated by consistency, truth, or logical coherence. All that matters is achieving their pragmatic aims.
Through the words they say and the stories they tell, they’re trying to create a rival reality that removes the Christian God and replaces him with a deified state. This is the pool we’re all swimming in. This is the spirit of the age. Every day, we dine at the table of propaganda and we drink the wine of propaganda. Leftist propaganda is in our TV shows, movies, and music. It’s on the news, in our schools, and in our workplaces. It’s in our government, tech industries, big business, and social media. And, I’d argue, it’s in the church.
Gospel-Centered Contextualization 
Much propaganda has been smuggled into the church under the winsome guise of “reaching the lost.” If Christians are to become “all things to all men” to reach the modern world, it is assumed, then we must use their stories, symbols, and words to communicate with them effectively. Pastor Tim Keller is a well-known practitioner of contextualization, and we read about this in a 2001 article entitled, “The Missional Church.” This article has been massively influential for countless pastors and ministry leaders in the last 20 years.
Two parts of his contextualization strategy merit attention here. First, Keller says, we need to “speak in the vernacular” of the target audience, using their words and symbols to communicate the Christian message. Second, we need to “enter and retell the culture’s stories” to show how they are ultimately fulfilled in Christ.
For example, a common theme in our culture is the “American Dream.” To contextualize to Americans, therefore, an evangelist could “enter and retell” that story and point it towards Jesus. He could say, “Everyone wants the American Dream. Since we are created in God’s image, we are eternal beings, which means nothing in this world can truly satisfy us. We are only truly satisfied in a relationship with God.”
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