Summary: Part biography, part intellectual history.
I have a lot of theological disagreements with Tim Keller even as I respect him and think the evangelical world would be much better off if there were more people like him. That is not to start with outlining of my disagreements, but to frame my thoughts here as largely those of an admirer who strongly disagrees.
I think my main issue, both with the book and with Keller is summed up in this quote.
“By his 1975 graduation from Gordon-Conwell, most of Keller’s enduring theological commitments had been settled. He subscribed to the Westminster Standards and Presbyterian-Reformed theology. He advocated for penal substitution, classic covenant theology, amillennialism, and what would later come to be known as a “complementarian” view of gender roles in the home and church. He believed in a historic, specially created Adam and Eve, in an old earth, and in the reality of biological evolution. He aligned with the neo-Calvinist approach to culture that combined evangelism and social justice. He resisted tying the church to one political agenda. He wanted the church to approach homosexuality with pastoral care without compromising the biblical sexual ethic. He prayed for the kind of revival Edwards saw in his day. The popularity of these beliefs might wax and wane, both inside and outside the church. But Keller didn’t do anything more than tweak some of these views after 1975.” (p103)
For every aspect that I really appriciate about Keller, his focus on ecumenical activity and evangelism and his advocacy of justice and a robust understanding of culture, there are others that are not just sometime I find problematic, but heralded here. For example, just after a long exploration of Keller’s understanding of the relationship to preaching about grace and not turning the Old Testament into moralism, Hansen talks about Keller promoting Jay Adams and biblical counseling, which expressly is about moralism. Or in the sections about how Kathy Keller became convinced that women should not be in church leadership, it was largely because of the teaching of Elizabeth Elliot that Kathy changed her position from being in favor of the ordination of women to being opposed to the ordination of women. But it was because of the seminary teaching and missionary experience of Elliot that Kathy and then Timothy Keller changed their minds. (Experience they would not have had if they were at a school that was more complementarian.)




Summary: An untrustworthy narrator tries to excuse his failures. 


