CONTEXTUALIZATION, BIG APPLE STYLE: MAKING CONSERVATIVE CHRISTIANITY MORE PALATABLE IN MODERN DAY MANHATTAN WILLIAM M. MCMILLAN SOCIOLOGY YALE UNIVERSITY [email protected]

ow is it that a conservative Protestant, in their 20s and 30s, and not the anticipated HBible -believing church consistently elderly parishioners of a bygone era. attracts close to 6,000 people to its services in Furthermore, as for the worship services, the heart of Manhattan every Sunday? What there is not the least hint of mega-church explains the phenomenon of a church that tactics, charismatic melodrama, or cutting- proclaims “born-again religion” growing and edge “emergent church” practices. In fact, the thriving in one of the most liberal, secular, church at the heart of this puzzle, Redeemer pluralistic, and cosmopolitan cities in the Presbyterian, has a traditional feel with a world? The general consensus in social simple ordered liturgy comprised of hymn science, after all, is that exclusivist religious singing, corporate prayer, scripture reading, beliefs and conservative theology are not and preaching. To top it all off, it seems that it amenable to affirmations of cultural pluralism is the 30 minute sermons of Redeemer’s 60 and diversity.1 Yet, this multiracial year old senior minister, Tim Keller, that are congregation has figured out how to go with the church’s biggest draw.3 the grain of the city’s immense ethnic and While further research is needed to explain cultural pluralism.2 The matter is even more how Redeemer initially grew and how it intriguing when one considers that most of the continues to thrive in Manhattan, this essay attendees are young professionals and artists seeks to explain a small part of the church’s attraction by reflecting on Keller’s preaching strategy—a central part of which is to make 1 See Robert Wuthnow, America and the Challenges of the monologic text of the Bible more Religious Diversity (Princeton: Princeton University 4 Press, 2005); Robert D. Putnam and David E. palatable to his cosmopolitan hearers. Keller Campbell, American Grace (New York: Simon & Schuster, 2010); Stephen M. Merino, “Religious Diversity in a ‘Christian Nation’: The Effects of 3 Redeemer now has eight services at three sites every Theological Exclusivity and Interreligious Contact on Sunday with Tim Keller preaching at four of the eight the Acceptance of Religious Diversity,” Journal for the services. Referring to a service held at the Hunter Scientific Study of Religion 49, no. 2 (2010): 231-246; College Auditorium, one journalist described it this and Mark Chaves, American Religion: Contemporary way: “There’s nothing sexy here. There’s no rock band, Trends (Princeton: Princeton University Press, 2012). no drop-down theater-size video screen, no 100- An exclusivist theology teaches that some people will member gospel choir—just a few chamber musicians be ‘saved’, whereas others will not. and a couple of prayer leaders to help the congregation 2 The church considers itself multiethnic and along in its hymns.” Lisa Miller, “The Smart multiracial with about 45 percent of its attendees being Shepherd,” Newsweek, February 9, 2008. Asian, 45 percent being white, and 10 percent being of 4 By “monologic” I aim to capture the overly simple other races and ethnicities. Despite its racial diversity, view of the Bible that evangelicals often convey to the the church is largely homogeneous in terms of class public with slogans such as, “God said it, I believe it, and age. Redeemer Congregational Survey Results, that settles it.” This view talks about a complicated 2009. historical compilation of books with multiple authors,

Symposia 5 (2013): 1-16. © The Author 2013. Published by University of Toronto. All rights reserved. 2 S YMPOSIA aims to do this through a disarming degree, the art of conveying an exclusive demonstration of familiarity and competence message held by “insiders” in an inclusive, with respected non-Christian writers and civil manner that respects and affirms the thinkers, a reconfiguration of where the dignity, value, and worth of “outsiders.” skeptical insights of these interlocutors align in an overarching theological narrative, and a The Story of Redeemer resolution of each sermon’s proposed tension After pastoring a small blue-collar church in with the core claims of Protestant Christianity Hopewell, Virginia for nine years, Keller accompanied by a modulated reintroduction became a professor of practical theology at of biblically-shaped language. To accomplish Westminster Seminary in Philadelphia in this feat, he taps into the situated existence of 1984. While there, he became interested in sophisticated Manhattanites by downtown urban ministries, and began simultaneously affirming insightful and thinking through such issues more deeply intelligent cultural voices, while pulling their under the influence of his colleagues, key insights into the distinctive Christian particularly an urban missiologist named framework that he wishes to convey. In short, Harvey Conn who had spent a number of having demonstrated that he too inhabits his years doing cross-cultural work in Korea. hearers’ milieu, Keller gains a hearing for the Originally recruited in 1987 to research the Christian meta-narrative, which he, in turn, possibility of starting a church in New York elaborates and commends. This assessment City that someone else would pastor, Keller emerges from listening to and analyzing 25 was tasked with the job and accepted it after Tim Keller sermons that have been delivered two other candidates declined.7 His over the past 20 years, as well as personal preliminary field research helped him to learn attendance at 10 Redeemer services over the about the struggles New Yorkers faced and previous two years (mostly in the summer of 5 their dislike of judgmental religion; generally 2012). Keller’s style of preaching has speaking, it also helped him gain an idea of remained remarkably stable over the course of how evangelical Christianity could work in his ministry. While many aspects of his style the city and attract young professionals.8 In are unspectacular and commonplace, it seems brief, his approach entailed four parts: the that he has particularly distinguished himself worship services needed to be welcoming but by embracing the challenge of speaking to dignified; the preaching had to be intelligent both skeptical unbelievers and confessing 6 and show familiarity with urban life issues; Christians at the same time. Given both his outreach had to be through friendship context and his apparent success, Keller networking; and the church had to emphasize seems to have figured out, at least to some a positive view of the city.9 Redeemer was launched in the spring of as if it were a single-voiced text with an axiomatic 1989, with 75 people in attendance, the lion’s source. The point at hand being that such a view may share being a core group that had initially sound anti-intellectual and silly to skeptical non- Christians in New York City. 5 See the Appendix for a chronological list of the 7 Stafford, “How Time Keller Found Manhattan.” sermons analyzed for this essay. Regarding the value of 8 Hannibal Silver, “New York Neo-Puritans” in New studying religious discourse and didactic teaching see York Glory, ed. Tony Carnes and Anna Karpathakis Robert J. Wuthnow, “Taking Talk Seriously: Religious (New York and London: New York University Press, Discourse as Social Practice,” Journal for the Scientific 2010), 261. Study of Religion 50, no.1 (2011): 1-21. 9 Tim Keller, “An Evangelical Mission in a Secular 6 Tim Stafford, “How Tim Keller Found Manhattan,” City” in Center City Churches (Nashville: Abingdon Christianity Today, June 5, 2009. Press, 1993), 33-34. MCMILLAN / BIG APPLE CONTEXTUALIZATION 3 gelled together in a Campus Crusade for of their model has influenced the formation of Christ outreach effort to New York “city-centered” churches in other parts of the professionals.10 Eschewing advertising and U.S.—San Francisco, D.C., Boston—and relying solely on word of mouth, attendance around the world—Berlin, London, had risen to 250 people by the end of the first Amsterdam.15 Dubbed the most successful year, swelled to more than 1,000 by the end of Christian evangelist in New York City,16 it is ‘92, and was hovering near 4,000 by 2001.11 no surprise that Christians in global cities Then came the unimaginable tragedy of from all over the world are flocking to Keller Tuesday, September 11, 2001 that rocked to learn the art of starting churches in New York City and the nation to its very core. cosmopolitan urban centers. Keller insists that On the Sunday after the September 11th Redeemer’s model is transposable and ideal attacks, the morning service at Redeemer was for global cities—with appropriate so packed that Keller called for another modifications, that is—given that they are full service on the spot: “Everybody who can’t get of young professionals, artists, and the urban in the doors right now, if you come back in poor—a near mirror of Manhattan.17 two hours, I’ll do another service.”12 About Having served as Redeemer’s founding 700 people came back; and it seems they pastor for over 20 years Keller is in the midst stuck around, at least number-wise, as of passing the baton to his successors and Redeemer’s attendance continued to climb, expanding his ministry via the written word. reaching 5,000 by 2008.13 The church now He released his first book, The Reason for draws close to 6,000 people every Sunday. God, in 2008, which climbed to number seven Keller’s influence and impact extend far on The New York Times nonfiction bestseller beyond Redeemer’s weekly services. Since list. He has followed that up with ten other 2000, the church has helped found or “plant” books in quick succession, with more in the seventeen new congregations of its own works. His popularity is on the rise, as denomination (the Presbyterian Church in indicated by the 25,000 downloads of his America) in the greater New York sermons each week.18 In short, “Keller is one metropolitan area and helped other of the most influential pastors among denominations—from Lutheran to Southern cosmopolitan evangelicals.”19 Hence, taking a Baptist to Assemblies of God—start over fifty closer look at his preaching—what he aims to churches in the city.14 Moreover, the success do and how he seeks to do it—is a worthwhile undertaking, especially as Keller’s homiletic

10 Joseph Hooper, “Tim Keller Wants to Save Your Yuppie Soul,” New York Magazine, November 29, 15 Luo, “Preaching the Word and Quoting the Voice.” 2009; D. Michael Lindsay, Faith in the Hall of Powers 16 New York Magazine, “The Influentials: Religion,” (New York: Oxford University Press, 2007), 141. May 7, 2006. 11 Hooper, “Tim Keller Wants to Save Your Yuppie 17 One journalist claims that “Keller wants to be the Soul”; Michael Luo, “Preaching the Word and Quoting Rick Warren of global cities.” Miller, “The Smart the Voice,” The New York Times, February 26, 2006. Shepherd.” Such a comment is not far off the mark, as 12 Hooper, “Tim Keller Wants to Save Your Yuppie the head of Redeemer’s Church Planting Center made Soul.” the church’s vision crystal clear in 2009: “You go to 13 Hooper, “Tim Keller Wants to Save Your Yuppie Soho or London or Berlin or Madrid or Sao Paolo, and Soul”; Luo, “Preaching the Word and Quoting the you’ll find a new kind of international culture of young Voice.” elites and professionals. We go to these city centers and 14 Redeemer has been credited with fueling New York try to reach these kinds of people.” Stafford, “How Tim City’s “evangelical renaissance” in recent decades, Keller Found Manhattan.” whatever the nature and scope of that “renaissance” 18 Hooper, “Tim Keller Wants to Save Your Yuppie might be. John Leland, “The Evangelical Squad,” The Soul.” New York Times, April 22, 2011. 19 Lindsay, “Faith in the Hall of Powers,” 130. 4 S YMPOSIA method is a major part of the model that to the tag “evangelical” in the sense that they Redeemer is exporting all over the globe. see themselves in line with the historic gospel message, having placed the evangel (or Accounting for the Success – Making the gospel) at the center of all that they do. Message More Credible Redeemer belongs to a conservative Tim Keller’s sermons are of a piece with the denomination called the Presbyterian Church broader strategy and cultural positioning of in America and subscribes to the Westminster Redeemer church, and together they help Standards [1646]. This allegiance provides account for Keller’s unexpected success in ballast to the church as it identifies itself with Manhattan. Generally speaking, the church as a historic tradition of Christian thought, a whole aims to cultivate a nonjudgmental, drawing from its wells rather than many of the welcoming atmosphere, while conveying an passing fads that have come and gone in other intelligent message that encourages the parts of evangelicalism. In claiming to align embrace of distinctively Christian claims.20 its beliefs with its confessional symbols—a Undergirding and informing the church’s summary of what the church understands the outward-facing, inviting posture lie clear Bible to teach—Redeemer also acknowledges doctrinal commitments that find their roots in the importance of its present-day situational Reformation theology but express themselves and historical context. The church seeks to with an openness and warmth uncharacteristic proclaim what it understands to be the historic Christian gospel in contextualized terms that of a tradition that has sometimes been 24 mockingly labeled “the frozen chosen.”21 resonate with contemporary New Yorkers. Unlike a lot of Reformed evangelical-types, Redeemer certainly has its non-negotiables, Keller distances himself from theological but they largely center on what they deem the narrowness, knit-picking partisan debates, and core message of Christianity—namely, the defensive posturings. Instead, he aims to be gospel (the person and work of Christ)—or, open and expansive, working out of a rich more expansively, “the good news that tradition that he feels provides him with both through Christ the power of God’s kingdom 22 has entered history to renew the whole breadth and depth. 25 While not loving every aspect of the world.” This is important because unlike amorphous and exceedingly broad movement stereotypical evangelicals who place “moral labeled “evangelicalism,”23 the church is open concerns at the forefront of their theology,” Redeemer’s utmost concern is with the gospel message.26 Although Keller and other leaders 20 Keller, according to Edward Lewine of The New York Times, “manage[s] to make a pull-no-punches Christianity credible to his congregation by packaging R. K. Johnston, The Variety of American conservative theology in a non-judgmental style.” Evangelicalism (Downers Grove, IL: InterVarsity Lewine, “Making New Christians,” The New York Press, 1991). Times, January 25, 1998. 24 See Timothy Keller, Center Church (Grand Rapids: 21 This caricature is associated with the Calvinist Zondervan, 2012). One of the major aims of this book doctrine of predestination. It conveys the picture of is to help churches think through the issue of people thinking of themselves as the elect of God and, contextualization—upholding its doctrinal in turn, disengaging from the world. commitments while effectively engaging its 22 Julia Duin, “Church Opens Just for Yuppies,” The surrounding culture. Washington Times, January 10, 2004. 25 “Redeemer Core Values,” http://www.redeemer.com 23 See Robert D. Woodberry and Christian S. Smith, /about_us/vision_and_values/core_values.html “FUNDAMENTALISM ET AL: Conservative [accessed May 7, 2013]. Protestants in America,” Annual Review of Sociology 26 Paul Froese and Christopher Bader, America’s Four 24 (1998): 25-56. For an overview of the inherent Gods (New York: Oxford University Press, 2010), 51. diversity within evangelicalism see D. W. Dayton and Part of Keller’s strategy is to avoid “moral hectoring” MCMILLAN / BIG APPLE CONTEXTUALIZATION 5 in the church hold conservative positions on for now, remain in the city’s good graces. hot-topic social issues such as abortion and Regarding politics, Keller sounds forth a homosexuality, they make a concerted effort noncommittal stance, rarely, if ever, touching not to lead with positions that polarize people. upon political issues from the pulpit.30 The A large part of Redeemer’s welcoming and reason for this has to do with the church’s open atmosphere is strategically crafted to desire to remove all obstacles to the central overcome stereotypes associated with narrow Christian message it wishes to proclaim; it has evangelicalism both within and outside the no desire to get embroiled in partisan city.27 As one can imagine, some of the most politics.31 The church wants to gain a hearing powerful stereotypes emerge from among New Yorkers, not be written off by evangelicalism’s association with the them; hence, Keller adamantly avoids being religious right and Republican politics. How forced into the categories that have associated the church ostensibly avoids political so many evangelical churches with the landmines and navigates the challenges Republican Party. In a 2011 interview with created by embracing unpopular moral beliefs The Atlantic, Keller elaborated on why he is worth a closer examination. thinks Redeemer has escaped from being In a not too favorable New York Times written off in toto as a bunch of no-nothing article written in 1998, Redeemer was, for all evangelical fundamentalists: intensive purposes, labeled just another hard- 28 I’ve seen in a place like New York, line evangelical church. In response to the because of the identification of orthodox article, Tim and his wife wrote a short letter to Christianity with conservative politics, the editor that was published in the Times as there’s actually more antipathy here than “Redeemer Church Rejects the ‘Hard-Line’ there was 20 years ago. There’s more fear. Label.” Their argument was pointed, succinct, Part of the reason why Redeemer has done and clear: “Fundamentalist churches by well is because we’ve always said, “We’re definition stress political issues, are culturally about Christianity, not politics. And we narrow, and hostile to the surrounding culture. know that your Christian faith is going to Redeemer is none of these things. …If we affect your political views… But we also weren’t defying these common categories, we don’t think that your Gospel faith simply would not be helping such a surprising necessarily throws you into one party or number of professional people in the midst of 29 the other.” And because we’ve had that Manhattan.” stance, it’s one of the reasons I think we Indeed, the three things highlighted by the 32 haven’t had a backlash here. Kellers seem to have helped Redeemer gain a hearing among young urbanites and, at least As for cultural engagement, Redeemer has consistently voiced a desire to be “a and instead connect moral decisions and actions with counterculture for the common good” since its “the logic of [one’s] relationship with Christ.” Hooper, “Tim Keller Wants to Save Your Yuppie Soul”; 30 Lewine, “Making New Christians.” Lewine, “Making New Christians.” 27 Silver, “New York Neo-Puritans,” 264-68. 31 Keller has commented: “If I said, ‘I’m a Democrat’ 28 Lewine, “Making New Christians.” As an amusing or ‘I’m a Republican,’ … then the people of the other aside, Tim Keller’s wife, Kathy, thought the story party aren’t going to listen. They’re going to say, ‘So could have been entitled, “Manhattanites More Stupid your gospel isn’t for Republicans.’ Or ‘It’s not for than We Thought—Attend Christian Church.” Hooper, Democrats.’” Susan Wunderink, “Tim Keller Reasons “Tim Keller Wants to Save Your Yuppie Soul.” with America,” Christianity Today, June 20, 2008. 29 Tim and Kathy Keller, “Redeemer Church Rejects 32 Eleanor Barkhorn, “How Timothy Keller Spreads the the ‘Hard-Line’ Label, The New York Times, February Gospel in New York City, and Beyond,” The Atlantic, 15, 1998. February 21, 2011. 6 S YMPOSIA inception.33 Keller has insisted that this Hooper remained skeptical,37 but it appears countercultural attitude not go the way of that so far, at least, Redeemer’s most evangelical churches—that is, opposing nonjudgmental, receptive posture has helped the mainstream by becoming insular and them avoid the ire of most New Yorkers. forming its own separate subculture. Instead, A final thing that has helped Redeemer Keller encourages a stance within the broader avoid the backlash against evangelicals is its culture as being one of “cultural presence”—a “fiercely pro-city sentiments.”38 The church presence that aims to enhance flavor but is in shows care and concern for the city mainly no way interested in taking over.34 It is a through its nonprofit charitable organization, posture that seeks to influence the culture Hope for New York (HFNY), which indirectly rather than making a frontal mobilizes resources in the form of grants political assault, a la Jerry Falwell and the so- (over $1,000,000 last year) and volunteers. A called Moral Majority.35 Wanting to maintain substantial portion of the church, over 3,000 Christian distinctiveness in the midst of the individuals each year, volunteer their time to surrounding culture, Keller insists that a serve the poor and marginalized in the city shared epistemology is not necessary for with one or more of HFNY’s forty different genuine love. In a 2009 interview in New partner organizations.39 Keller himself is a York Magazine, Joseph Hooper sketched out strong advocate for social justice, as Keller’s position on this point when he wrote: evidenced by the prominent place he accords Redeemer represents a middle ground, to service to the poor and marginalized in his [Keller] says, between the moralism of preaching and in the life of Redeemer.40 With conventional right-wing Christianity and their somewhat successful avoidance of what he regards as the do-what-feels-right political issues, insistence that evangelical narcissism of secular culture. “Because Christians can be of any political stripe, love these are ‘wedge issues’ [homosexuality for the city, and concern to care for the poor and sexual ethics],” Keller says, “people will say, ‘You’ve got to be completely 37 Later in the article, Hooper highlighted the inevitable with me on this issue or you don’t love tension: “At Redeemer, I tell Keller, you may teach me.’ Well, we’re trying to say, ‘We can that you should treat your gay, pro-choice, or, for that 36 matter, atheist neighbor with respect, even love, but as love you. We really can.’” a matter of belief, you know that he or she has the misfortune of being wrong. [Keller’s response]: ‘Well, you know what, you can’t teach what we teach—that 33 This phrase, coined by Keller, became the you must be born again through belief in Jesus foundational element of a series of articles and columns Christ—without saying most of the world is wrong.’” sponsored by the evangelical magazine Christianity Hooper, “Tim Keller Wants to Save Your Yuppie Today in 2006. Lindsay, Faith in the Hall of Powers, Soul.” 279-280. 38 Tony Carnes, “New York’s New Hope,” Christianity 34 Stafford, “How Tim Keller Found Manhattan.” Today, December 1, 2004. Jeremiah 29 is an important Keller longs for, “A Christian community that actually passage for the church, especially verse 7: “But seek engages the city, works for the common good, shows the welfare of the city where I have sent you into exile, itself to be … the very best residents of New York City and pray to the LORD on its behalf, for in its welfare and love the city and still are shaped in their [life and] you will find welfare” (English Standard Version). practices by the gospel…That’s what I think will 39 “Hope for New York Mission and Vision,” actually change the culture.” Lindsay, Faith in the Hall (http://hfny.org/about-us/mission-and-vision/ [accessed of Powers, 130-131. May 7, 2013]; Luo, “Preaching the Word and Quoting 35 For this contrastive approach to engagement see the Voice.” Susan Friend Harding, The Book of Jerry Falwell 40 Keller’s first book, Ministries of Mercy: The Call of (Princeton: Princeton University Press, 2000). the Jericho Road, 2nd ed. (Phillipsburg, NJ: P & R 36 Hooper, “Tim Keller Wants to Save Your Yuppie Publishing, 1997), also trumpets the need for churches Soul.” to be concerned about social justice. MCMILLAN / BIG APPLE CONTEXTUALIZATION 7 and marginalized, it appears that Redeemer Keller is well-aware of the prevailing has done a good job of gaining a hearing evangelical stereotypes and off-putting among many New Yorkers. associations of conservative Christianity with Republican politics that circulate in An Initial Layer of Connection Manhattan.44 In a sense, this is the backdrop, with His Hearers “social organization,” “immediate conditions” Redeemer Church and Tim Keller (whatever one would like to call it), for unashamedly target the highly educated Keller’s every message: he wants to young professionals who reside in Manhattan. encourage and help professing Christians Given this fact, critical sociologists would while also reaching skeptical non-believers assess the purported phenomena of who are easily put off by the least whiff of conservative Redeemer Presbyterian Church evangelical fundie-talk. From this angle, each Redeemer service can be viewed as an “arena growing in the heart of New York City as 45 being rather unspectacular and unsurprising: for the clash of live social accents.” In order the bourgeoisie have religious tastes that are to have success, Keller makes sure he avoids intellectual and make themselves feel better certain well-know evangelical indexical fields with talk of social justice and helping the or genres while not shrinking back from declaring his distinctively evangelical poor, hence landing a lot of “Bobos” 46 (bourgeoisie bohemians) in a city with 70,000 message—a tricky task, indeed. Another people per square mile is not surprising.41 tactic he uses besides avoidance is confrontation, raising the off-putting Perhaps this explains a lot of Redeemer’s 47 success; yet, as sociologist of religion Nancy evangelical register in order to dismiss it. As for Keller’s target audience, it consists Ammerman concedes, Keller does seem to 48 have a unique ability. She observes that the to some extent of “imagined recipients.” evangelical message “works quite well for Unlike most evangelical preachers who modern individualistic people because it emphasizes individual experience…there is 44 In an interview with The Atlantic, Keller opined: nothing new about [Keller’s] message, but “Frankly, if you are an orthodox Christian in [he] has found a way to package it to appeal Manhattan right now, it’s a social problem. People are to urban professionals.”42 nervous about you, they feel you’re bigoted. And so Before considering in detail the way Keller actually right now if you are a graduate of Harvard, packages his message, it is important to revisit Yale, or Princeton, and you’ve got your MBA, and you’re working on Wall Street, or being a downtown the social situation in which he preaches; for, artist or something like that, and if you are an orthodox as Valentin Vološinov points out in his classic Christian, that’s very, very subversive. It’s very work, Marxism and the Philosophy of transgressive.” Barkhorn, “How Timothy Keller Language, “the forms of signs are conditioned Spreads the Gospel in New York City, and Beyond.” 45 Vološinov, Marxism, 23. above all by the social organization of the 46 Mikhail Bakhtin helpfully illumines the full-orbed participants involved and also by the nature of ‘genre’, when he writes: “Certain features of 43 immediate conditions of their interaction.” language take on the specific flavor of a given genre: Applying this insight to the case at hand, they knit together with specific points of view, specific approaches, forms of thinking, nuances and accents characteristic of the given genre.” Bakhtin, The 41 David Brooks coined the catchy portmanteau in his Dialogic Imagination (Austin: University of Texas book, Bobos in Paradise (New York: Simon & Press, 1981), 289. Schuster, 2001). 47 See for instance Timothy Keller, “Inside-Out Living: 42 Lewine, “Making New Christians.” Luke 18:9-14,” May 11, 2003, mp3. 43 V. N. Vološinov, Marxism & the Philosophy of 48 Erving Goffman, Forms of Talk (Philadelphia: Language (Cambridge: Harvard Press, 1973), 21. University of Pennsylvania Press, 1983), 138. 8 S YMPOSIA preach to “insiders” familiar with biblical like one’s favorite college professor.52 His language, Christian jargon, and the voice is deep and authoritative, though not evangelical sub-culture, Keller preaches to the booming and theatrical.53 Eager to avoid empty seats, so to speak, crafting each keying into the register of fundamentalist message to reach the skeptical unbeliever that Bible preachers, he avoids all of their he hopes will be in attendance. He religious affectation and instead speaks “in a intentionally constructs and delivers his soft, conversational manner, as if he’s sharing sermons with non-believers in mind, hoping confidence with a friend.”54 Coupling his that a skillful deployment of intellectual personable tone with tons of eye contact, cultural capital framed in a convincing meta- everything he does seeks to minimize distance narrative will allow him to connect with with his hearers and maintain engagement. religious naysayers.49 As the church’s vision With that said, he certainly leverages the statement makes clear: image of being a well-educated, deep-thinking At Redeemer … we treat non-Christians intellectual, who is a committed Christian. In with respect, remembering what it is like to fact, though rare, Keller sometimes refers to his hearers as “class”—making clear the not believe. We consider virtually every 55 public event to be something we do ‘before lecture style quality of his preaching. It the nations,’ and we expect to be doesn’t hurt that Keller is twice as old as ‘overheard’ by many friends who do not Redeemer’s average attendee; he looks and believe or who don’t know what they speaks like an older, wiser man. His self- 50 figuring as an astute reader of culture and a believe. “professional in the Bible” help him deliver Keller is helped by the church in this regard, his distinctively Christian message with as every aspect of the worship service and the authority to those who would otherwise not be sermon are intentionally fashioned to, among prone to listen.56 other things, make non-believing New York In terms of basic speaking techniques, professionals feel welcomed, acknowledged, Keller sprinkles his messages with numerous and addressed. Along these lines, the church rhetorical questions, constructs each sermon’s seeks to be “the ideal place for a believer to respective argument with easy-to-follow 51 bring a non-believing friend.” guideposts, offers mid-stream recaps, and Regarding the surrounding aesthetics and makes a concerted effort to maintain mutual setting for Keller’s messages, the church aims alignment and real-time engagement with his to create the feel of a popular-level academic lecture. Not wanting to hide behind a pulpit 52 on stage, Keller uses a thin metal stand to Miller, “The Smart Shepherd”; Stafford, “How Tim Keller Found Manhattan.” hold a few notes and a small Bible, neither of 53 Miller, “The Smart Shepherd.” which are visible to the audience. At 6’4” 54 Hooper, “Tim Keller Wants to Save Your Yuppie Keller is a tall man with a lanky frame. He Soul.” wears a suit, not a robe; is bald and wears 55 Tim Keller, “A Counter Culture of Grace: James 4:1- glasses. The assessment of his appearance and 12,” January 10, 2010, mp3. 56 Tim Keller, “Evolution and Science,” September 10, comportment is unanimous: he looks and talks 2001, mp3. The claim is not as haughty as it sounds; in this in-house teaching session Keller merely 49 Regarding cultural capital, see Pierre Bourdieu, acknowledges that he is not a professional scientist but Distinction, trans. Richard Nice (Cambridge: Harvard rather a professional in the Bible, able to recognize Press, 1984). poetic elements in Genesis 1 that mark it off as being a 50 Silver, “New York Neo-Puritans,” 265. different kind of literature than straightforward history 51 Hooper, “Tim Keller Wants to Save Your Yuppie or a scientific handbook. Nonetheless, the phrase nicely Soul.” captures Keller’s overall self-figuring. MCMILLAN / BIG APPLE CONTEXTUALIZATION 9 listeners. His tone and way of approach are the biblical text,”60 producing messages that nonjudgmental and strategic, being as entail a broad range of interlocutors—from inclusive as possible in what he says. His Woody Allen to Nietzsche, Luther to Freud, default mode seems to be one of “we/us,” Richard Dawkins to John Updike, Karl Marx rather than “I/you”—even going so far as to to Michel Foucault. In short, if Keller can find convey Romans 1, a passage that seems to secular, non-believing, intelligent, or well- entail a clear Christian/non-Christian divide, known voices to make or illumine his key as applying to the daily lives of every human points, then he gladly wields them to such an being (at least tendency-wise, at the heart end. Keller’s use of cultural material aims for level). His inclusive, personal language is simplification, not obfuscation. His messages disarming and can help draw listeners in. utilize cultural references in an intellectual Along these lines, Keller often animates way in that they demonstrate simple yet voices and speaks from other perspectives. profound insights from a variety of great For example, in a sermon entitled “Changed thinkers; this strategy is meant to help people Lives,” he briefly depicts the Bible character, along, not leave anyone behind. It is clear that Lydia, from Acts 16, as a modern day Keller caters to highly-educated urban young business woman, inhabiting her voice as an professionals, imbuing his sermons with a “embedded animator” in recounting her story wealth of insightful material that seems to be of conversion to Christianity.57 engaging whether one is interested in religion or not.61 A Well-Packaged Message That Resonates Keller makes a concerted effort to connect As mentioned, Keller tries to connect with with the high-pressure, success-driven non-Christians by showing himself an able environment that New Yorkers swim in. He and intelligent reader of sophisticated culture presents himself as one who understands life and a voice of reason when it comes to in the big city. Given that he and his wife live religion. He preaches in such a way that both on Roosevelt Island and that Keller himself Christians and non-Christians are ratified works 80 hour per week, it seems that his 58 effort to connect proves true and is largely hearers. His goal of reaching non-Christians 62 greatly shapes and drives his preaching, successful. Living in the city allows him to credibly reference the imagined “New requiring him to be intellectual, cosmopolitan, 63 culturally aware, and engaging. Wanting to Yorker” or collective “New Yorkers.” He reach sophisticated non-believing often depicts secular, skeptical ways of Manhattanites, Keller preaches “intellectual, thinking by referencing the average New brimstone-free sermons” that demonstrate Yorker or referring to pieces from The New more cosmopolitan than populous York Times, The New York Times Magazine, sensibilities.59 He is noted for “delving into the prevailing culture almost as much as into 60 Luo, “Preaching the Word and Quoting the Voice.” 61 Although it is only anecdotal evidence, Luo mentions a fashion designer who had stopped going to 57 The language of “embedded animator” comes from church before she discovered Redeemer saying, “You Goffman. Forms of Talk, 149. Tim Keller, “A Woman, can go to Redeemer and you can not be a Christian and A Slave & A Gentile: Acts 16:13-34,” November 9, listen to that sermon and be completely engaged.” Luo, 2003, mp3. “Preaching the Word and Quoting the Voice.” 58 Meaning they have “official status as a ratified 62 Hooper, “Tim Keller Wants to Save Your Yuppie participant in the encounter.” Goffman, Forms of Talk, Soul”; and Luo, “Preaching the Word and Quoting the 131. Voice.” 59 New York Magazine, “The Influentials: Religion”; 63 This point was influenced by Benedict Anderson, Lindsay, Faith in the Hall of Powers, 130. Imagined Communities (London: Verso, 2006). 10 SYMPOSIA or The Village Voice—an aid on both the “Bible-based speech codes,”66 he seeks to cosmopolitan front, as well as in being inhabit the situated cultural positionings of his identified as a genuine Manhattanite. listeners. He clearly takes a stand as an Aiming to influence people spiritually, intermediary between the audience and the Keller employs the concepts of identity, heart- biblical text, interpreting it, applying it, motivations, and defining narratives as a summarizing it, making it more pertinent and means of gaining entrée into discussions of palatable—not necessarily watering it down, fundamental allegiances and idolatry—a way just removing needless confusion or offense. of approach demonstrated by the title of one This is evident in two ways: his reading of of his recent books, Counterfeit Gods: The Scripture and his referencing its larger ideas. Empty Promises of Money, Sex, and Power, Although other people in the church and the Only Hope that Matters.64 In fact, normally read the Bible passage connected to after the recent financial crisis, Keller the sermon, there are a few instances where pounced on the dog-eat-dog idolatry that Keller himself reads it. When he does, his pervades prominent pockets of New York voice shapes itself (within a natural range) to City.65 Along these lines, Keller also tries to a text that is highly regarded and treated as tap into the modern existential and therapeutic distinct, sounding more sober and serious registers in order to connect with his hearers. when reading Jeremiah and part of the Knowing that New Yorkers are driven, busy, Sermon on the Mount, yet less so when and skeptical, he aims at the heart and tries to reading a narrative section of the Book of gain traction via social scientific findings Acts.67 In short, one gets the sense that regarding human nature. He also taps into the nomically reported speech is being feelings of loneliness and anonymity that conveyed—speech that is weighty and set paradoxically accompany life in the big city, apart from the ordinary. However, when it urging people to strive for genuine comes to Keller’s actual message, he community and connection. positions himself more with his hearers than with the text. The monologic text moves more A Subtler Layer of Connection to the background and is interacted with with His Hearers indirectly. One extremely interesting example Apart from the more apparent ways of of this appears in a sermon where he asks his connecting with his listeners, there are a few hearers to look with him at the scriptural text, less transparent undercurrents of connection recaps just a few phrases from the biblical passage and blends them seamlessly into his that permeate Keller’s sermons. Unlike a lot 68 of evangelicals, Keller doesn’t rely on the own recounting. It is clear that Keller monologic echoing of Scripture or “in-house” portrays himself as an intermediary between Christian jargon. Instead of leaning heavily on

66 Harding, The Book of Jerry Falwell, xii. “Bible- based speech codes” simply parrot the language of the 64 Timothy Keller, Counterfeit Gods (New York: Bible without explaining what it means. It potentially Dutton, 2009). resonates with insiders who are familiar with the terms, 65 ABC News, “Interview with Tim Keller,” April 24, but sounds foreign to those on the outside who are not 2011. Keller told his congregants: “If you put things in conversant with the religious language. perspective, you probably won’t make as much money; 67 See Timothy Keller, “The Meaning of the City: though, you might. You will not probably rise as high Jeremiah 29:4-14,” October 5, 2003, mp3; “Authentic on the ladder. You ought to be giving more time to Christianity: Matthew 7:13-27,” February 28, 1993, family, you ought to be giving more time to mp3; and, “A Woman, A Slave & A Gentile.” relationships, to God, more time to the poor. But you’re 68 Timothy Keller, “Work and Rest: Luke 6:1-11,” also going to be way happier in the long run.” March 23, 2003, mp3. MCMILLAN / BIG APPLE CONTEXTUALIZATION 11 the audience and the biblical text. He softens modern cultural concern and bringing it in it and humanizes it, presenting its message as touch with the sermon’s topic. Sometimes this relevant, reasonable, and incisive. is extremely easy. For instance, in a series Another way he does this is when he entitled “Arguing with Jesus,” Keller was able references the broader teachings of the Bible. to dive into an intriguing topic almost right He often speaks of “the core message of the away with his message on Mark 12:13-17, Bible,” “the center of Christianity,” or “the “Arguing about Politics.”70 At other times, heart of Scripture” in order to highlight what Keller has to do a lot more work to hook his he believes is the Christ-centered nature of the audience and gain a hearing. In a message Old and New Testaments. This form of short- entitled “Inside-Out Living,” Keller spends hand allows Keller to arrive at the punch line nearly ten minutes bridging the biblical word of his main points more quickly, while also “righteousness” with what he thinks is its helping him avoid getting bogged down in modern manifestation in the cultural concern thickets of questions that are irrelevant to his for approval and acceptance.71 focused message. It also helps him to control Having made a broad connection via a the theological meta-narrative, amplifying the common human concern, the third thing importance of the key insights that he seeks to Keller does is chart out logical guideposts that convey. A similar strategy is employed when he plans on following in unpacking the key he utilizes the original languages of Scripture. idea of the passage at hand. Keller seems to This usually occurs when something is hard to enjoy presenting Christianity as the third way: translate into English or a key word or phrase the way that keeps one on the straight and can function as a portal into the modern narrow; that keeps one from veering into the condition or a broad human experiential ditch on the right or the one on the left. For concern. Making reference to the original instance, in some sermons the poles of languages also adds to the intellectual nature moralism and relativism are often evaluated of Keller’s sermons and conveys the richness and found wanting, but resolved by Gospel and relevance of the Bible to hearers who may Christianity. In other messages, the self- not be familiar with it. concern of religion and irreligion are Keller seeks to reason with his listeners, examined, tagged as two sides of the same preaching what one journalist has described as coin, and Gospel Christianity provides a “cogent, literary sermon[s].”69 Every message release from warped self-concern into “the has a clear structure that seems to follow a blessed realm of self-forgetfulness.”72 Pride, more-or-less standard pattern. First, Keller normally preaches sermon series that last six 70 Timothy Keller, “Arguing about Politics: Mark to ten weeks [though, occasionally longer 12:13-17,” July 15, 2001, mp3. This message further series are necessary]. Serving a highly mobile confirms Keller’s noncommittal political stance. crowd, Keller knows that his audience is 71 Timothy Keller, “Inside-Out Living.” constantly changing week after week. Hence, 72 Timothy Keller, “Perfect Freedom: Romans 6:1-7, he crafts his sermon series to connect with a 11-18,” November 19, 2006,” mp3. Another example of Keller’s use of the “third way” appears in his transient crowd. The series title and topic interview with Hooper in New York Magazine: form a natural frame that locates each [Keller’s] belief system is not the fundamentalist message in a distinctively Christian context strain running through many of the Bible Belt and gives focus to Keller’s second goal— megachurches—the ‘saved’ us versus the ‘heathen’ namely, making a convincing case for each them. Nor is it the new-school ‘be a winner, praise the Lord,’ Christian self-esteem-building ideology message’s importance by highlighting a of Joel Osteen. Keller advocates something of a third option. He wants to call people’s attention to 69 Luo, “Preaching the Word and Quoting the Voice.” the emptiness of a way of living that overvalues 12 SYMPOSIA self-protection, performance-based living, does bring forth the more Bible-based self-esteem, and the need for approval are language and theological concepts, they are other human tendencies that Keller tries to wielded and shaped in a well-thought-out leverage. Contrasting them with their socially frame. Each and every sermon is held together defined opposites, he argues that the by a theologically-informed narrative that evangelical gospel resolves their tensions or functions as an overarching umbrella. His relocates them to a more reasonable, healthier messages are grace-filled and Christ-centered, place. but also full of potentially offensive and Fourth, there seems to be a point in each challenging Christian truths. For example, sermon where Keller excavates Christian Keller claims that watering down hell and language and distinctively evangelical other difficult doctrines of the Christian faith themes. A non-Christian who eventually “does irreparable damage to our deepest became a Christian at Redeemer, said that comforts—our understanding of God’s grace initially when he would attend the church, “he and love and of our human dignity and value liked the sermons ‘until that Jesus business to him. To preach the good news, we must came around at the end’ at which point he’d [also] preach the bad.”76 While knowing full- stop listening.”73 When Keller introduces well that not everyone will agree with him, Christian claims and articulates his message Keller is extremely careful regarding where of salvation, he does so in a gentle way, he draws the battle lines between belief and knowing that becoming a Christian in a place unbelief, all the while making sure that non- like New York rarely happens in an instant. Christians can at least understand his He avoids the hard sell, knowing that it rarely reasoning for embracing his resolution to the works in the city and, instead, is content to message’s proposed dialectical tension. At the challenge people bit by bit over time. He is end of his narrative, maybe he has indeed more than happy if people make little offered a viable resolution to the tension he decisions regarding Christianity: “One proposed or maybe he just relocated the decision might be Christianity is more tension along more biblical lines. Regardless, relevant than I think…or, here’s two his goal is to connect and convey the Christians that I don’t think are idiots.”74 relevance of the gospel message, wanting to Along these lines, Keller feels that it is retrieve and reclaim what might have been imperative for people to understand the grace written off as mere fundie-talk if approached narrative that lies at the heart of the Christian directly. faith.75 Week after week he offers people a In a sense, Keller does just enough work in reinterpretation of their experience, the sophisticated cultural register to gain commending the Christian meta-narrative as rapport with his hearers in order to return to true-to-life, beautiful, and satisfying. When he the biblical language register with greater credibility. But in returning to this mode of speaking, he modulates it, softens it, worldly achievement and to help them see the commends it, and makes it more palatable. If spiritual benefits of accepting Jesus Christ, and all he stands for, as their savior. But Keller wants to do he does use standard Christian jargon (e.g., that in a way that’s not intellectually insulting or “you must be born again”), he explains it and morally hectoring. teases it out in conjunction with material Hooper, “Tim Keller Wants to Save Your Yuppie introduced in dialogue with sophisticated Soul.” cultural voices. Hence, in this way, it seems 73 Tim Keller, The Reason for God: Belief in an Age of Skepticism (New York: Riverhead Books, 2008), xxii. 74 Luo, “Preaching the Word and Quoting the Voice.” 76 Jeffery Sheler, “Hell Hath No Fury,” U.S. News & 75 Wunderlink, “Tim Keller Reasons with America.” World Report, January 23, 2000. MCMILLAN / BIG APPLE CONTEXTUALIZATION 13 he translates the Bible-laden speech codes, represent an encouraging example of bridging them to the cosmopolitan vernacular successful engagement with thoughtful while avoiding, or at least trying to avoid, skeptics, executed with civility and respect. connotations of off-putting fundamentalism.77 Even more impressively, he seems to have figured out how to accomplish this feat in an Conclusion extremely pluralistic context marked by largely antithetical values and interests. It While it is mainly the content of Keller’s would be nice if other evangelicals would messages that instructs, challenges, and take notice and learn a better, more effective impacts his hearers, there is also a way of communicating in and to the broader dramaturgical quality to the whole cloth of his culture. sermons. Erving Goffman once wrote, “All in all, then, I am suggesting that often what talkers undertake to do is not to provide BIBLIOGRAPHY information to a recipient but to present dramas to an audience.”78 Keller’s sermons ABC News. “Interview with Pastor Tim convey a drama that brings a portion of the Keller.” April 24, 2011. monologic biblical text into dialogue with http://abcnews.go.com/ThisWeek/video/int situated cosmopolitan hearers. His avoidance erview-pastor-tim-keller-13446271 and strategic use of Bible-thumping speech [accessed May 7, 2013]. codes creates an unexpected sermon genre Anderson, Benedict. Imagined Communities. that embraces and ingests other voices while Revised edition. New York: Verso, 2006. cumulatively producing a novelesque sermon Bakhtin, Mikhail. The Dialogic Imagination. within a theological narrative frame. The Austin, TX: University of Texas Press, sweep of each message seeks to bring 1981. scriptural truth into contact with skeptics and Barkhorn, Eleanor. “How Timothy Keller winsomely convince them that the Christian Spreads the Gospel in New York City, and view of the world just might have the “ring of Beyond.” The Atlantic, February 21, 2011. truth” to it. Indeed, Keller is not preaching http://www.theatlantic.com/entertainment/ anything new, for as Hooper sees it, “For all archive/2011/02/how-timothy-keller- their modern urban sparkle, his sermons spreads-the-gospel-in-new-york-city-and- unfailingly resolve into the same Evangelical beyond/71301/ [accessed May 7, 2013]. endgame: Jesus died for our sins. Wake up Bourdieu, Pierre. Distinction: A Social New Yorkers and accept divine salvation.”79 Critique of the Judgment of Taste. While such an assessment may be true, it Translated by Richard Nice. Cambridge, nonetheless seems that Keller’s efforts MA: Harvard University Press, 1984. Brooks, David. Bobos in Paradise: The New

77 Keller would argue that proper biblical language and Upper Class and How They Got There. helpful evangelical ways of speaking are worth New York: Simon & Schuster, 2001. preserving; hence, this peculiar language, if properly Carnes, Tony. “New York’s New Hope.” explained and clarified, has its place. Bakhtin’s Christianity Today, December 1, 2004. observation that “the ideological systems and http://www.christianitytoday.com/ct/2004/ approaches to the world… [are] indissolubly connected with …language” seems to hold sway here. Bakhtin, december/15.32.html [accessed May 7, The Dialogic Imagination, 296. 2013]. 78 Goffman, Frame Analysis (Cambridge, MA: Harvard Chaves, Mark. American Religion: University Press, 1974), 508. 79 Contemporary Trends. Princeton, NJ: Hooper, “Tim Keller Wants to Save Your Yuppie Princeton University Press, 2011. Soul.” 14 SYMPOSIA

Dayton, D. W. and R. K. Johnston. The Grand Rapids: Zondervan Publishing, Variety of American Evangelicalism. 2012. Downers Grove, IL: InterVarsity Press, Keller, Timothy and Kathy Keller. “Redeemer 1991. Church Rejects the ‘Hard-Line’ Label.” Duin, Julia. “Church Opens Just for Yuppies: The New York Times, February 15, 1998. Calvinistic Group Organizes in NW,” The http://www.nytimes.com/1998/02/15/nyreg Washington Times, January 10, 2004. ion/l-redeemer-church-rejects-the-hard- http://www.washingtontimes.com/news/20 line-label-580457.html [accessed May 7, 04/jan/9/20040109-100913-2203r/ 2013]. [accessed May 7, 2013]. Leland, John. “The Evangelical Squad.” The Froese, Paul and Christopher Bader. New York Times, April 22, 2011. America’s Four Gods: What We Say About http://www.nytimes.com/2011/04/24/nyreg God & What That Says About Us. New ion/evangelical-group-sees-nyc-as- York: Oxford University Press. 2010. incubator-to-plant-churches.html [accessed Goffman, Erving. Frame Analysis. May 7, 2013]. Cambridge, MA: Harvard University Lewine, Edward. “Making New Christians.” Press, 1974. The New York Times, January 25, 1998. ———. Forms of Talk. Philadelphia: http://www.nytimes.com/1998/01/25/nyregion University of Pennsylvania Press, 1983. /making-new-christians.html [accessed Harding, Susan Friend. The Book of Jerry May 7, 2013]. Falwell: Fundamentalist Language and Lindsay, D. Michael. Faith in the Halls of Politics. Princeton and Oxford: Princeton Power: How Evangelicals Joined the University Press, 2000. American Elite. New York: Oxford Hooper, Joseph. “Tim Keller Wants to Save University Press, 2007. Your Yuppie Soul.” New York Magazine, Luo, Michael. “Preaching the Word and November 29, 2009. http://nymag.com/ne Quoting the Voice,” The New York Times, ws/features/62374/ [accessed May 7, February 26, 2006. 2013]. http://www.nytimes.com/2006/02/26/nyreg Keller, Timothy. “An Evangelical Mission in ion/26evangelist.html [accessed May 7, a Secular City.” In Center City Churches: 2013]. The New Urban Frontier, edited by Lyle E. Merino, Stephen M. “Religious Diversity in a Schaller, 31-41. Nashville: Abingdon ‘Christian Nation’: The Effects of Press, 1993. Theological Exclusivity and Interreligious ———. Ministries of Mercy: The Call of the Contact on the Acceptance of Religious Jericho Road. 2nd edition. Phillipsburg, Diversity.” Journal for the Scientific Study of N.J.: P & R Publishing, 1997. Religion 49, no. 2 (2010): 231-246. ———. The Reason for God: Belief in an Age Miller, Lisa. “The Smart Shepherd.” of Skepticism. New York: Riverhead Newsweek, February 9, 2008 Books, 2008. http://www.thedailybeast.com/newsweek/2 ———. Counterfeit Gods: The Empty 008/02/09/the-smart-shepherd.html Promises of Money, Sex, and Power, and [accessed May 7, 2013]. the Only Hope that Matters. New York: New York Magazine. “The Influentials: Dutton, 2009. Religion.” May 10, 2006. ———. Center Church: Doing Balanced, http://nymag.com/news/features/influential Gospel-Centered Ministry in Your City. s/16921/ [accessed May 7, 2013]. MCMILLAN / BIG APPLE CONTEXTUALIZATION 15

Putnam, Robert D. and David E. Campbell. American Grace: How Religion Divides and Unites Us. New York: Simon & Schuster, 2010. Redeemer Congregational Survey Results, 2009. [unpublished document] Sheler, Jeffery L. “Hell Hath No Fury.” U.S. News & World Report, January 23, 2000. http://www.usnews.com/usnews/culture/art icles/000131/archive_033602_5.htm [accessed May 7, 2013]. Silver, Hannibal. “New York Neo-Puritans: Using Counseling to Overcome Stereotypes of Religion.” In New York Glory: Religions in the City, edited by Tony Carnes and Anna Karpathakis, 260- 268. New York and London: New York University Press, 2001. Stafford, Tim. “How Tim Keller Found Manhattan.” Christianity Today, June 5, 2009. http://www.christianitytoday.com/ ct/2009/june/15.20.html [accessed May 7, 2013]. Vološinov, V. N. Marxism and the Philosophy of Language. Cambridge, MA: Harvard University Press, 1973. Woodberry, Robert D. and Christian S. Smith. “FUNDAMENTALISM ET AL: Conservative Protestants in America.” Annual Review of Sociology 24 (1998):25- 56. Wunderink, Susan. “Tim Keller Reasons with America.” Christianity Today, June 20, 2008. http://www.christianitytoday.com/ ct/2008/june/23.38.html [accessed May 7, 2013]. Wuthnow, Robert. America and the Challenge of Religious Diversity. Princeton, NJ: Princeton University Press, 2005. ———. “Taking Talk Seriously: Religious Discourse as Social Practice.” Journal for the Scientific Study of Religion 50, no. 1 (2011):1-21. 16 SYMPOSIA

Appendix – Chronological List of Messages [Date, Title, Scripture, Sermon Series] [All of the sermons below can be accessed for free at http://sermons2.redeemer.com/]

February 28, 1993 Authentic Christianity [Matt 7:13-27] Lent – Nature of Sin

February 14, 1999 How Sin Makes us Addicts [Jer 2:1-8, 23-32] What’s Really Wrong with the World

February 21, 1999 Losing My Religion: Why Christians Should Drop Their Religion Redeemer Open Forums*

June 13, 1999 Praying in the Spirit [Rom 8:15-27] The Lord’s Prayer

July 15, 2001 Arguing About Politics [Mark 12:13-17] Arguing with Jesus

September 10, 2001 Evolution and Science Defeaters [Leadership training]*

September 16, 2001 Truth, Tears, Anger & Grace [John 11:20-53] The Church in the City

February 24, 2002 Blessed Self-Forgetfulness [1 Cor 3:21-4:7] How the Gospel Transforms Character

March 23, 2003 Work and Rest [Luke 6:1-11] The Meaning of Jesus, Part 2: Following Him

May 11, 2003 Inside-Out Living [Luke 18:9-14] The Meaning of Jesus: The Kingdom of God

October 5, 2003 The Meaning of the City [Jer 29:4-14] The Necessity of Belief

November 9, 2003 A Woman, A Slave, [Acts 16:13-34] The Necessity of Belief and A Gentile

October 15, 2006 Injustice: [James 2:1-17] The Trouble with Christianity: Hasn’t Christianity Been an Instrument for Oppression? Why It’s So Hard to Believe It

November 19, 2006 Perfect Freedom [Rom 6:1-7, 11-18] In Christ Jesus: How the Spirit

September 9, 2007 A Covenant Relationship [Deut 29:2-4, 9-21] The New Heart God Gives

September 14, 2008 Benediction [Num 6:22-27] Liturgy: What we do in Worship

September 28, 2008 He Welcomes Sinners [Luke 15:1-10] The Fellowship of Grace

October 5, 2008 Give Me Mine [Luke 15:11-14] The Fellowship of Grace

October 12, 2008 He Came to Himself [Luke 15:11-20] The Fellowship of Grace

October 19, 2008 To Be Called Your Son [Luke 15:21-24] The Fellowship of Grace

October 26, 2008 And Kissed Him [Luke 15:11-24] The Fellowship of Grace

February 1, 2009 A Tale of Two Cities [Gen 4:11-26] Bible: The Whole Story - Creation & Fall

January 10, 2010 A Counter Culture of Grace [Jas 4:1-12] The Gospel in Community

November 14, 2010 The God Who Is [Rom 1:16-25] To Know the Living God: The God Who Can be Known

May 15, 2011 The Justice of God [Psalm 146:1-10] To Know the Living God: The Adequacy of God