Life is confounding. Faithfulness requires us to seek truth and to pray constantly for shrewdness in approaching the world around us. To do so, we must gain the moral clarity of a dissident. And when we do, we will be able to reason toward a consensus with our fellow Christians on how we should then live.

Almost two years into a worldwide pandemic, amidst at least a decade of bitter partisanship in society, and increased confrontations over race and what to do about it, the American evangelical church is extremely divided. While Christians work hard to stay unified and respect each others’ consciences throughout the turmoil, the lack of any Christian consensus on how to approach the prevailing issues of the day is stark. What explains it?
One important explanation is that it stems from a lack of Christian shrewdness. Matthew 10:16 says, “Behold, I am sending you as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” Perhaps no verse in the Bible presents so simply the duties for Christians living in the modern age. It recognizes that the world around us is fallen and opposed to God’s truth, and that discernment is therefore paramount if we are to understand and properly respond to events.
Many Christian elites skip this call for shrewdness and suffer from profound naivety. The fall did not just result in a world marked by evil—it created massive confusion and disorder. Humanity is left searching for some foundation beneath its feet. For Christians, that bedrock is the word of God, providing the mind of God to filter all of reality. But this is difficult because we often accept and bring the world’s categories of understanding to the process. Our posture is not appropriately and biblically oppositional, and therefore we lack the moral clarity of, for instance, a dissident. A dissident is one who is opposed to what an evil regime stands for because he understands its true nature. That critical assessment creates clarity that must then be matched with shrewdness.
One of the great challenges to answering our intuitive question—“what is actually going on in our world?”—is that our culture’s categories have become utterly confused . Take the example of a ladder. A ladder’s purpose is to be  a series of connected steps that allow one to climb up or down. But at some point, a ladder may lose all connection to its purpose, and to continue to speak of it as such has no meaning. Of course, one can still climb a ladder if the first rung is broken. But what if all the rungs are broken? It’s now just wood—some hardware may still be on it, but the wood has been robbed of its purpose. We can think of other, more serious examples in this vein as well: marriages, homes, communities.
Now consider some of the categories of our modern policy debates: the role of experts, the media or even the government itself.
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Expecting congregants to deplete their mental energy in efforts to prevent certain verbal descriptions from prompting mental images is counterproductive. I think it better for congregants to focus on the sermon’s message without troubling themselves about any mental images that may naturally occur in the process.

The Bible is not a logically organized collection of abstract propositional statements of theological and philosophical truths. The Bible is instead a divinely inspired account of God’s redemptive work in history. This infallible record of redemptive history progresses toward, climaxes in and reflects upon the life and ministry of Jesus of Nazareth. Preaching that is rooted in this historical context often suggests to the mind of the listener mental images representing concrete historical realities. Among these concrete historical realities are the acts of Jesus described in the gospel narratives and the Old Testament descriptions of God’s appearing to people through created forms. How is a preacher to preach on texts such as these? There are different approaches depending on one’s understanding of mental images that are representations of deity.
Before going on, let me make clear that I am not talking about mental images that are attempts to depict the inner essence of God. The Bible never gives a verbal description of the inner essence of God, which no man has seen or can see. The inner essence of God is eternal and thus indescribable and undepictable. Any effort to depict the divine inner essence visually or mentally would be a serious transgression of the second commandment. All such efforts are futile attempts to do the impossible.
Yet what about the Old Testament accounts of God’s appearing to people in created forms through visions and theophanies and the New Testament accounts of the life of Jesus, who is God Incarnate? When preaching from such texts, what approach should the preacher take considering that verbal portrayals may inspire mental images? I will broadly describe three possible approaches and then recommend one of the three.
The first approach is simply to elaborate on the concrete details in the text. For example, a text may imply that Jesus’ head was stained with blood from thorn wounds. The blood of Jesus can be a synecdoche for Jesus’ human nature (the part for the whole), and a mental image of that blood can be a metonymy for the divine person subsisting in that human nature. A mental image of the blood could then be a mental representation of the second person of the Godhead.  Nevertheless, this first approach simply elaborates on the blood without concern that some may envision the blood in their minds. Mental images such as this, though not absolutely necessary to understand what was said, are often a natural and normal part of mental comprehension. Some ministers only elaborate on these concrete realities, and others sometimes go a step further and encourage their listeners to envision them.
A second approach is to emphasize and promote such mental images as channels of worship to God and as channels of grace from God. Some churches teach that one may venerate an image through a lesser form of worship and that the worship will terminate on the prototype of the image and not on the image itself. Some churches also teach that the sacrifice of the cross as an historical event is mystically present whenever they observe the Lord’s Supper. Some churches could similarly teach “that Christ and the events of his life become present to us here and now through the power of human imagination.” (See the section “The Genre of a ‘Life of Christ’” in the Introduction by Milton Walsh to part one, volume one of The Life of Christ by Ludolph of Saxony.) The Jesuits in the Roman Catholic Counter-Reformation developed and promoted “spiritual exercises” that stressed the imagination’s use of all five senses as a means of being present at historical events in the life of Jesus.
A third approach is for the preacher to warn his congregants against mental images before preaching on certain texts. In preaching on the crucifixion, for example, the preacher could exhort his congregants to think of the crucifixion only in terms of propositional statements about the crucifixion without any mental imagining of what the crucifixion might have looked like. Or the preacher could advise his congregants that they may imagine a man on a cross in order to get a better sense of the crucifixion but only so long as they are careful not to identify that man with Jesus. Here are two sample warnings taken from Ralph Erskine’s book Faith No Fancy:
If therefore, when a believer hath his mind occupied about the knowledge and faith of this truth, That Christ hath a true body, an imaginary idea of that body should obtrude itself, and form an image of that body in his brain, and so shewing it, where it really is not, and where it does not exist, nor cannot be seen; he ought to deal with that imaginary idea as Abraham did, Gen. xv.11 When the fowles came down upon the carcases, he drove them away: So ought believers to drive such vain imaginations away, as they would do the devil himself tempting them, and diverting their minds from the faith of that truth, to an idle fancy about a human body. If he cannot rid himself of it as long as vain thoughts lodge within him, yet he ought daily to pray and plead with God, that he may be delivered from it; otherwise he cannot attend unto the Lord without distraction, 1 Cor. vii. 35. (p. 102, 1ines 29ff.)
An imaginary idea, for example, of his blood, is an idle vain imagination: because it cannot view the divinity thereof, as being the blood of God, Acts xx 28. (p. 312, lines 40ff.)
I agree with the first approach which accepts mental images when they are a natural part of comprehending a verbally delivered message. I strongly disagree with the second approach, which makes mental images functional idols and considers them to be mystical channels of transforming grace. I also disagree with the third approach, though not nearly so strongly. I think that expecting congregants to deplete their mental energy in efforts to prevent certain verbal descriptions from prompting mental images is counterproductive. I think it better for congregants to focus on the sermon’s message without troubling themselves about any mental images that may naturally occur in the process.
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As we relate to those who are weak, we are to ensure they do not draw our censure, our criticism, or our condemnation, all of which flow so naturally from our sinful hearts. We are to ensure we do not regard them as a trial, burden, or embarrassment. Rather, we are to accept them as a precious gift of God and to treat them with compassion, concern, and special affection. Their frailty is to be met with sympathy, their inability is to draw the love and help of Christ’s whole family. 

Have you ever known a family who has learned that it will soon welcome a child with special needs? It could be that prenatal testing has shown a developmental abnormality or it could be that they have deliberately chosen to adopt a child with disabilities. But either way, the family will necessarily undergo a time of preparation as they ready themselves for the inevitable special challenges to come. They will prepare their home, they will prepare their community, they will prepare themselves.
And when the day comes that the child arrives, you may observe that the entire family begins to accommodate themselves to her weaknesses. Not just over the course of her early days but over the entire duration of her life, they give her their help. If she cannot see, they become her eyes; if she cannot hear, they learn to sign; if she cannot walk, they carry her from place to place; if she cannot make decisions on her own, they make them lovingly on her behalf.
You may observe as well that there is a special kind of love given to this one child. The other children in the family may love one another, but each of them has a special affection for this sister. The mother loves all of her children equally, yet there is a special tenderness for this one who is especially needy. The father makes accommodation for all of his children in his final will and testament, but ensures special provision has been made for her. No one else is so well loved, so safely protected. Her weakness is actually her strength for it draws to her the love and help of the entire household.
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