In chapter 5 of Grounded in The Gospel: Building Believers the Old-Fashioned Way, the emphasis was upon the gospel as the core of our catechetical ministry. In chapter 6, desiring to fully keep with the resolution to “proclaim Christ” (Col. 1:28) the authors explore some of the other dimensions of Christ proclamation (p. 117). It’s in this light that Parrett and Packer suggest that “our proclamation must have a comprehensiveness of concern—that is, it must address individuals and congregations holistically, attending to the various aspects of our humanity” (p. 130). This chapter takes up the “what” of the comprehensiveness of the teaching.
The first section deals with the gospel as the “plumb line” for our “thinking, speaking, teaching, and living” (p. 118). They suggest that “When the church teaches doctrines or permits patterns of living that are
out of plumb with reference to the Gospel, much damage occurs.” Agreed. But I find myself asking what Christian or Christian group would disagree with that? Isn’t the rhetoric that undergirds untold gospel aberrations in the church usually the gospel? God has loved us in Christ so we cannot exclude them and their lifestyle choices of x, y, or z. My point is that saying the gospel is the plumb line sounds good and rolls off the tongue rather easily, but in practice is a bit more tricky to regulate.Related to the gospel, the writers suggest that there are three dimensions inherent in the gospel: the Way, the Truth, and the Life
Related to the gospel, the writers suggest that there are three dimensions inherent in the gospel: the Way, the Truth, and the Life (p. 121). This is obviously an allusion to John 14:6. In support of this triad the authors appeal to similar triads in the Christian tradition (Historical Witnesses), to similar triads in the Bible (Biblical Witness), and to a similar triads in the quest for human meaning and fulfillment (Psychosocial Witnesses). All of this is followed by an exposition of the Truth, the Life, the Way.
The Way is the teaching that Jesus alone provides access to the Father (Jn. 10:7; Heb. 10:19-20; Eph. 2:18) and the one who perfectly has followed God’s way of righteousness. The Life is “nothing less than a vital relationship with the living God” (p. 133). The Truth is found in Christ as he reveals all that is true about the invisible God (p. 134).
What can I say about this chapter? The section on the historical witnesses was the most interesting in that it surveyed different approaches to discipleship in ancient Judaism, Roman Catholicism, and Protestantism. By and large I didn’t like the chapter much, but it’s hard to put my finger on why I didn’t like it. The approach seemed too novel and how they got there was complex and difficult to follow. I’m not sure why they feel that they have to chart a new course when it comes to the content of catechesis, especially since the subtitle of the book is Building Believers the Old-Fashioned Way.
The WTL idea sounds kitschy to me. Like they read too much into it, forced a Bible Nugget out of it. Where John 14:6 finishes doesn’t seem to indicate the authors’ 3-part lesson:
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me, you would knowb my Father as well. From now on, you do know him and have seen him.”
Jesus isn’t appealing to the three witnesses in His speech here, is He?
It’s great that we look to historical, Biblical and maybe even psychosocial (? maybe that’s philosophical/ontological? ?) witnesses. But it looks like a stuffed animal, all forced into a shape here in the authors’ context.
Just my little 2 bits.
Rob