Tim Keller’s melding of secular social justice ideology with Christianity is evident in many of his writings, sermons, and posts on social media. He believed that the Gospel was inherently social– that is, he viewed the Gospel not as the story of salvation of sinful individuals to eternal life in and through Christ, but as the story of liberation from supposed social “oppression.” According to Conn, white evangelicals neglect the “full Gospel,” by giving “the salvation of souls top priority and the concern for social justice only secondary and derived importance.” This
Conn believed that it was necessary for the Christian to have a “bias toward the poor, the doing of justice, the battle against racism.” His definition of justice was based on the Marxist concept of overthrowing the “oppressor” class and placing the “oppressed class” in their stead, to make up for previous inequalities of outcome. Conn was a social justice activist who admired and promoted the doctrines of liberation theology, a fusion of Christian language concerning poverty and power with blatant Marxism. It was this “third way,” this “ off the spectrum” position, that came to influence his work throughout his life.Īnother major influence on Tim Keller was a man named Harvie Conn, whom he met during his time as a professor at Westminster.
Thus, when he discovered the progressive New Leftist variety of Christianity, he found his niche. He did not feel quite at home with traditional evangelicals or with secular Leftists. Keller understood that this perspective– the perspective of social justice ideology– was at odds with Biblical, traditional evangelical Christianity. He believed that the idea that America was founded on biblical values or godly principles is an “illusion,” and he demanded that his audience “reexamine” that illusion. That agenda is one that would “speak to the issue of enslavement,” “injustice,” and “inequality,” and any agenda that does not speak to those is “not the Gospel.” Skinner emphasized the “black revolution,” hearkening back to the history of slavery in the United States to justify his New Leftist perspective on social justice issues. Skinner’s emphasis was on Jesus as a political figure, and the Gospel as a particular kind of political agenda. “Three days later, Jesus Christ pulled off the greatest political coup of all time,” said Keller in a 1997 sermon, after reminiscing about Skinner’s speech. Skinner had taught that Jesus was the sort of “revolutionary” who “couldn’t be stopped,” and that was why the crowds wanted Him crucified, and not Barabbas. They shared a tape recording of that speech with Keller, who became persuaded that the “real” Jesus was a “revolutionary” as a result.
In 1970, some of Tim Keller’s friends attended Urbana 70 (InterVarsity’s Missions Conference) where they listened to a speech by Tom Skinner, an African-American evangelist from Harlem, who spoke about Jesus in a sense that was incompatible with conservative, Biblical Christianity. Entering into the worlds of adulthood and academia during the latter part of the Civil Rights era meant that he was exposed to heavy criticism of American evangelicals, especially white, male American evangelicals, on a regular basis. He felt torn between secular concerns for social justice and traditional, orthodox Christian understandings of justice, and he sought to find a resolution that would somehow bridge the gap between them. Timothy Keller first encountered Leftist ideology during his time at Bucknell University, shortly after he became a Christian. He promotes soft-peddled Marxism, Critical Race Theory (CRT), diversity, inclusivity, and equity, and other Woke positions in his various sermons, writings, and social media posts. Consequently, when he encountered the evangelical Left through the works of people like Tom Skinner and Harvie Conn, he was able to develop a “third way” which syncretistically blended the social justice ideology of Woke cultism with Christian language. In college, he encountered secular Leftism and Biblical Christianity, and found himself at odds with both. He co-founded The Gospel Coalition in 2005 alongside fellow Calvinist theologian D.
He has also founded the Redeemer City to City church planting institution, and thus his influence is widespread throughout the United States. Tim Keller is a megachurch pastor of Redeemer Presbyterian Church in New York City. Served as Assistant Professor of Practical Theology at Westminster Theological Seminary Ordained: Presbyterian Church in America (P.C.A.), late 1970’s.įounded: Redeemer Presbyterian Church in New York City, 1989 Master of Divinity: Gordon-Conwell Seminary, 1975ĭoctor of Ministry: Westminster Theological Seminary in Philadelphia
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