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About the Book
"The Five Languages of Apology" by Gary Chapman explores the different ways individuals apologize and receive apologies. Chapman identifies five main apology languages - expressing regret, accepting responsibility, making restitution, genuinely repenting, and requesting forgiveness - and explains how understanding and utilizing these languages can improve relationships and communication. Through real-life examples and practical advice, Chapman helps readers navigate the complexities of apologizing and forgiving in order to build stronger connections with others.
George Eldon Ladd
Ever used the phrase âAlready / Not Yetâ to describe the timing of Godâs kingdom? If so, youâre indebted to George Eldon Ladd, longtime professor at Fuller Seminary and one of the most influential evangelical scholars of the 1900âs.
Ladd broke through the sterile debates about whether the kingdom of God was a present, spiritual reality or a future, earthly reality. He popularized a view of the kingdom as having two dimensions: âalready/not yet.â Ladd was also one of the first solid evangelical scholars to go outside the fundamentalist camp in order to interact with liberal scholars in the academy, men like Rudolph Bultmann.
For a biographical overview of Laddâs life and work, I suggest A Place at the Table: George Eldon Ladd and the Rehabilitation of Evangelical Scholarship in America. See my review of this book here:
A Place at the Table is much more than a biographical sketch of Laddâs life. DâElia cautiously enters into the theological discussion he describes in order to spotlight Laddâs contributions to evangelical scholarship and his interactions with scholars from outside the evangelical world. Those who read DâEliaâs book will receive an education, not merely regarding the historical aspects of Laddâs interesting life, but also regarding the theological debates of the time.
Iâve also interviewed Laddâs biographer, John DâElia, about his work and his legacy:
Laddâs legacy within evangelical scholarship is hard to overstate. I argue in the book that he carved out a place for evangelicals in what was then the threatening and bewildering world of critical biblical scholarship. By demystifying the methods of critical scholarship, Ladd made them available to evangelicals who wanted to use them in their study of the Scriptures. Historic premillennialism, then, is really an incidental part of Laddâs story. The real achievement in Laddâs career can be found in the wide range of biblical scholars who sat at his feet and then went on to make their own mark. Those scholars are as diverse as John Piper and Robert Mounce on the
one side, and Eldon Epp and Charles Carlston on the other.
If youâre going to start reading Ladd, let me suggest his book, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God. Check out my review here:
The Gospel of the Kingdom is illuminating, clarifying and (thankfully) brief. It is amazing that Ladd manages to fit all of this great theological teaching into 140 pages.
There is a reason this book is still in print. It is unmatched in its clarification of what the kingdom of God is, and how the kingdom of God can be already present but not yet here in its fullness.
Iâll close this post with Ladd himself. Here are two ways Ladd defined âthe gospel,â one personal and the other in light of Godâs kingdom:
âI can only bear witness at this point to what Heilsgeschichte means to me. My sense of Godâs love and acceptance is grounded not only in the resurrected Christ but also in the Jesus of history. He taught something about God that was utterly novel to his Jewish auditors: that God is not only gracious and forgiving to the repentant sinner but is also a seeking God who, in Jesusâ person and mission, has come to seek and to save the lostâŚ
God has shown me that he loves me in that while I was yet a sinner, Christ died for me (Rom. 5:8). This is not faith in history; it is not faith in the kerygma; it is not faith in the Bible. It is faith in God who has revealed himself to me in the historical event of the person, works and words of Jesus of Nazareth who continues to speak to me though the prophetic word of the Bible.â
â George Eldon Ladd, âThe Search for Perspective,â Interpretation 25 (Jan. 1971), 56 and 57.
âThis is the good news about the kingdom of God. How men need this gospel! Everywhere one goes he finds the gaping graves swallowing up the dying. Tears of loss, of separation, of final departure stain every face. Every table sooner or later has an empty chair, every fireside its vacant place. Death is the great leveller. Wealth or poverty, fame or oblivion, power or futility, success or failure, race, creed or culture â all our human distinctions mean nothing before the ultimate irresistible sweep of the scythe of death which cuts us all down. And whether the mausoleum is a fabulous Taj Mahal, a massive pyramid, an unmarked spot of ragged grass or the unplotted depths of the sea one fact stands: death reigns.
âApart from the gospel of the kingdom, death is the mighty conqueror before whom we are all helpless. We can only beat our fists in utter futility against this unyielding and unresponding tomb. But the good news is this: death has been defeated; our conqueror has been conquered. In the face of the power of the kingdom of God in Christ, death was helpless. It could not hold him, death has been defeated; life and immortality have been brought to life. An empty tomb in Jerusalem is proof of it. This is the gospel of the kingdom.â
â from The Gospel of the Kingdom
Godly Ambition vs Earthy Ambition
I wrote in my prayer journal recently: âI have had an epiphany: Earthly ambition is the nemesis of Godly anointing. I find that in accepting Jesus' invitation to lay down âmyâ ambition there is a peace that floods my heart where there was none. I now discover a renewed desire to serve. To paraphrase John Gray, â...to serve others as if it were my last day upon this earth, and my only purpose is to squeeze the very last drop of the fragrance of Jesus from within me.â I guess this must be Godly ambition. I pray it lasts. I like it so much better than the other variety. âWhat is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in Him.â (Philippians 3: 8-9a).â On reflection, perhaps this should have been more obvious to me. Earthly ambition is sinful. âDo not act out of selfish ambition or conceit, but with humility think of others as being better than yourselves.â (Philippians 2:3) Any incursion into sin is going to obscure the clarity of the work of the Holy Spirit within us: the outpouring of His love, the assuredness of Godâs mercy, our new identity in Jesus and our calling. All of this, and more, becomes obscured and twisted when we let earthly ambition have free reign in us. But what about Godly ambition? In considering this I was led back to a great theological hero of mine. The late John Stott was the longtime Rector of All Souls Church, Langham Place in London and the author of over 50 books translated into 65 languages. In 2005, Time magazine named him as one of the â100 most influential peopleâ in the world. Despite his influence and the recognition he received during his life, Stott is remembered for his humbleness and dedication in serving the Lord. Rev. Dr. Mark Labberton, a professor at Fuller Theological Seminary in California, has said, âThe greatest gifts in Johnâs life were not his talents, it was actually his character.â Tim Keller, commenting on John Stottâs life, believes that we should all be inspired and challenged by Stottâs Kingdom vision and zeal for Godâs Kingdom. Although Stott was considered one of the greatest evangelists of his generation, he was far from satisfied with his ministerial success. Keller concludes, âHere is my point. Most of the rest of us would be very happy being told you are the best. You are the best preacher, youâre the best of this or that. But he didnât care about that. He wanted to change the world for Christ. I looked at his motives, I looked at his labors, how he spent himself, and how he gave himself. Why wasnât he ever satisfied? It really was not worldly ambition. He really wanted to really change the world for Christ. We should be convicted by that.â Stott was also remarkably humble. The Rev. Dr. Christopher Wright, who considered Stott to be a mentor, has shared, âI found John to be a man of genuine humility, not just fake humility, but genuine, through and through humility. He was able to mix with what we might call the ârich and famousâ on one hand, or with the âpoorest of poorâ in other parts of the world, and do so with equal integrity and simply be himself.â We know that Biblical ambition always puts others before ourselves and will make sacrifices for others. âDo not merely look out for your own personal interests, but also for the interests of others.â (Philippians 2:4) I would like to give the last word to Reverend Dr. John Stott. In his book Godly Ambition, he wrote with compelling clarity: "In the end, just as there are only two kinds of piety, the self-centered and the God-centered, so there are only two kinds of ambition: one can be ambitious for oneself or for God. There is no third alternative. Ambitions for self may be quite modest (enough to eat, to drink, and to wear, as in the Sermon [on the Mount]) or they may be grandiose (a bigger house, a faster car, a higher salary, a wider reputation, more power). But whether modest or immodest, these are ambitions for myself â my comfort, my wealth, my status, my power. Ambitions for God, however, if they are to be worthy, can never be modest. There is something inherently inappropriate about cherishing small ambition for God. How can we ever be content that He should acquire just a little more honor in the world? No! Once we are clear that God is King, then we long to see Him crowned with glory and honor, according to His true place. We become ambitious for the spread of this kingdom and righteousness everywhere. When this is genuinely our dominant ambition, then not only will all these thingsâŚbe yours as well (i.e. our material needs will be provided), but there will be no harm in having secondary ambitions, since these will be subservient to our primary ambition and not in competition with it. Indeed, it is then that secondary ambitions become healthy. Christians should be eager to develop their gifts, widen their opportunities, extend their influence and be given promotion in their work â not now to boost their own ego or build their own empire, but rather through everything they do to bring glory to God." Drew Williams trinitychurch.life