This week at least two of my favorite ministries took some missteps. Naturally I would think so, because I write for SpecFaith and love imagination, I may wrongly object when other Christians aren’t behaving “speculatively” enough or else condemn speculation outright. But because I actually love these ministries, I may be a good critic.
Exhibit A (today’s only exhibit): Desiring God Ministries.
Author/pastor John Piper focuses this Oct. 8 column specifically on preaching. Folks in Piper’s circles tend to do that: They will speak not necessarily to “lay Christians,” but to other preachers about preaching. Fortunately we “lay” folks can still appreciate what’s said because Christians must avoid sitting back and letting preachers do the heavy lifting for us. In this case it’s a vital distinction: Piper is talking primarily to preachers about preaching.
… In handling the Scriptures, sanctification and speculation rise and fall in inverse proportion. As speculation increases, sanctification decreases. The more guessing the less blessing.
Few people would give their life for a speculation. Few will gouge out an eye or cut off a hand, because of a guess. Suppositions make weak expositions.
“In handling the Scriptures,” “few people would give their life [sic] for a speculation [about the Bible,” “suppositions make weak [Biblical] expositions,” et cetera — again, Piper speaks primarily against valuing speculation about the Bible over the “sure word of God.” He then offers a few examples. I could offer a few more because we’ve all heard these sermons — the supposed “needle’s eye gate”1 behind Jesus’s warning in Matt. 19:24,2 suggestions that Old Testament prophecies about Israel are somehow also about the U.S., and of course those dashed Nephilim who at best distract from Gen. 6’s meaning.
Biblical speculation is okay, but at best secondary to Scripture’s clearer meaning. If we read Matt. 19 and get distracted by researching a “needle’s eye gate,” instead of taking seriously Christ’s warnings against self-righteous reliance on our own wealth, we’re doing it wrong.
Yet Piper seems to downplay the value of speculative imagination far more broadly:
What About Poetry?
- Poetry and preaching are not the same. Illuminating fiction and authoritative exposition are not the same. I love poetry and fiction. These are by nature inventive. They too have their place and their power. But the sanctifying power they have is owing decisively to the deeper truths they convey, not the imaginative structures that convey them.
At least from my reading of it, this drives me all sorts of crazy.
1. This reduces the sanctifying (holiness-making) role of Biblical poetry and fiction.
Did the Spirit-inspired Psalmists not “preach” in their poetry? Did Christ not “preach” in His parables? Granted, specific truth-transmission via Biblical expositional preaching is the most direct way to learn about God’s truth. Yet this view too easily becomes: “expositional preaching is the only way or most often the best way to grow holy in His truth.”
2. This reduces the value of Biblical speculation that does contribute to holiness.
For me, certain views of Scripture once were tantamount to bizarre “speculation,” such as the notion that God is absolutely sovereign yet works with man’s choices. So to say, “That’s only silly speculation, but this is the clear Word of God” may be right or may be wrong.
Furthermore, why not speculate about certain glorious truths of Scripture that help us fix a picture to an otherwise abstract truth? Good preachers do this all the time at Resurrection Sunday alone. What did Christ feel on the cross? Scripture tells us some, but we may fill in the rest — yet hold loosely to the images and not valuing them as highly as God’s Word.
Recently I’ve been reading a compilation of edited Charles Spurgeon sermons: Spiritual Warfare In A Believer’s Life. Being unfamiliar with Spurgeon beyond the ubiquitous quotes from him, I’ve been stunned by his faithfulness to Scripture (as readers often report) but also his openness to topical preaching and speculation! In exploring Satan’s temptation of Jesus in Matt. 4, Spurgeon keeps to the text, yet suggests Christ may have been truly afraid (which is not a sin) before Satan tempts Him to jump off the Temple pinnacle. For a whole paragraph that feels almost Lewis-like, Spurgeon compares this strange desire — “you may fall, so go ahead and get it over with” — to our own inclinations to sin so we won’t sin.
Is this flawed “speculative” preaching? Surely not (and not only because Spurgeon did it).
3. This implicitly rejects the sanctifying power of other imaginations.
“The sanctifying power [poetry and fiction works] have is owing decisively to the deeper truths they convey, not the imaginative structures that convey them.” Alas, this couldn’t be more wrong! Yet for a while I’ve wondered if some Christian leaders hold this view.
Here Piper says plainly what many are thinking: Even if fiction is good, it’s only because of the “deeper truths” it conveys.
Previously I’ve taken this to a logical conclusion: why then not cut out the artsy middle man and only rely on expositional preaching and systematic theology? Clearly the best reason is: God didn’t communicate His own Word this way. “Systematizing” what He did communicate can be helpful. But God did not “pre-systematize” His original Word.
Strangely, saying “imaginative structures” can only help by “conveying” truth is contrary to Piper’s own rightful extolling of the beauties of God, the wonders of God, the awe of God. To use Piper’s own frequent examples of the Grand Canyon’s beauty, one might as well gaze over the canyon and very “spiritually” conclude that this natural wonder’s only benefit is that it helps us think that “God is big, just like this canyon.” Is the Grand Canyon only useful as a spiritual prop? Should we then not even bother about the “imaginative structure” of this (ultimately) God-created wonder? Test rocks? Take photos? Explore hidden trails?
Piper’s teaching has blessed thousands, even if solely through his clarifying phrase, “The chief end of man is to glorify God by enjoying Him forever.”3 We grow in holiness primarily through God’s sure Word, yet also with all His other gifts. His gifts include poetry, fiction, and all other good expressions of imagination. “Deeper truth” alone is not beautiful; it is half-truth. Truth needs imagination. And we cannot enjoy imagination without “imaginative structures.”
Or as another writer said it:
Fiction and poetry provide authors a unique way to glorify Christ that more overtly intellectual genres, like theology, simply can’t. These genres that aim directly for the heart and soul—rather than aiming at the heart through the mind—do not argue for belief, they show what it looks like and make you feel it. Theology, devotionals, and other books in the “Christian Living” section of the bookstore talk about belief explicitly. Their goal is to explain truth as clearly as possible. Fiction and poetry, on the other hand, tell the truth, but tell it slant. They offer an author a way to give his beliefs flesh and blood by enacting them in the confusion of the real world. In fiction, belief is not what you look at, but what you look through.
You said it, brother. Oh wait. You said that?