Collin Hansen, Timothy Keller: His Spiritual and Intellectual Formation (affiliate link) Grand Rapids: Zondervan Reflective, 2023, 306 pages.
I should first acknowledge that the publisher contacted me to see if I was interested in reviewing this book and provided me with a free copy. Nonetheless, the reason I agreed to write a review was because of my great admiration for Tim Keller. He planted a church in Manhattan that grew to become a megachurch and sponsored hundreds of other church plants all over the city and the world. He has also written New York Times best-selling books. I was curious as to what type of leader he was.
Rather than writing an in-depth biography, Hansen focuses on the theological and intellectual influences that affected Keller and his beliefs. Nevertheless, he points out a number of significant moments in Keller’s life. Ironically, he begins by quoting his wife, Kathy Keller, who said, “When he walks out the door, the first ten thousand people he sees will have no idea who he is” (xi). Though the famed pastor stands six feet, four inches tall, he is not a larger-than-life, charismatic leader. In fact, he grew up under an extremely domineering mother. She had “a huge need to control” and “. . . didn’t shy away from telling her children how often they disappointed her” (6-7). Keller was baptized as a Catholic, confirmed as a Lutheran, attended a Wesleyan-Arminian seminary, and was ordained as a Presbyterian (4).
Hansen notes that Keller “. . . grew up socially awkward, a wallflower who didn’t know how to make or sustain friendships” (7). He was also “prone to constant internal self-criticism” (7). Hansen concludes, “A cycle of shame had left him starved for community where he could be included, accepted, even admired” (10).
Hansen does a commendable job of tracing Keller’s educational odyssey and the valuable insights he gained from his teachers and his reading. Keller’s journey underscores the power of personal growth. He was clearly bright and eager to learn, which ultimately helped him overcome his childhood shortcomings.
At university, “Keller struggled to believe that an entire society, especially one so pervasively Christian, could rationalize the evil of racial segregation” (14). Having grown up under a rigid and controlling mother who drifted through various denominations, Keller sought truth on which he could base his life. In college he became involved in the Intervarsity Christian Fellowship (17). This early influence grounded him in God’s Word and gave him an impetus for ecumenicism (31). On April 21, 1970, Keller gave his life to Christ, and the effect was immediately evident to those who knew him. His pastor at that time was Dick Merritt, who Keller claimed was the best preacher he had ever heard (27). Barbara Boyd of IVCF taught Keller about studying Scripture and Christ’s lordship (31). As Hansen outlines the various professors, spiritual guides, and pastors who influenced Keller, it is noteworthy how many prominent Christian leaders Keller rubbed shoulders with during his formative years as a new Christian.
He attended Urbana in 1976 and heard renowned speakers such as Billy Graham, Elizabeth Elliott, Edmund Clowney, and John Stott. Interestingly, Billy Graham is rarely mentioned in Keller’s development. The others all exercised a great influence on him in the coming years. Keller believed Stott, “. . . more than anyone else, created evangelicalism as a middle space between fundamentalism and liberalism” (39). Keller would ultimately spend much of his life trying to find that middle ground as well. He believed “the core is the core,” and he did not focus on secondary theological matters (40).
Kathy Keller played an enormous role in Keller’s life. As a girl, she corresponded with C.S. Lewis (41). She shared her love for Lewis with her husband (45). Kathy planned to become a Presbyterian minister (43). Hansen claims Kathy was unpopular as a young person and didn’t date (44). He asserts that both Kellers were “intelligent and socially awkward” (46). At one point, Kathy broke off their relationship because Timothy Keller was moving too slowly (47). It is fascinating that two socially awkward bookworms who were fervent in their beliefs could be used to grow an impactful church in such a difficult place.
R.C. Sproul was another huge influence in the Kellers’ lives and helped them move to a Reformed view (59). Sproul taught Timothy Keller how to dialogue with doubters and searchers. At Redeemer Church, Keller stated early in his ministry, “We are relentlessly aware of and glad for the presence of doubters in our midst . . . We are very relentless yet extremely noncombative as we present the reasonable beauty of the Christian faith in every aspect of our ministry” (66).
In 1972, the Kellers enrolled at Gordon Conwell. The ecumenical school would play a huge role in their theological development. Interestingly, Timothy Keller got a “C” in preaching (71). Elizabeth Elliot’s teaching helped form the Kellers’ view of gender roles. Due to her influence, the Kellers rejected the idea of ordained women ministers and embraced the concept of a complementary role for women (76). This belief gave the Kellers a distinctively conservative view as they ministered in the liberal city of New York. Interestingly, Hansen notes that even though the Kellers were devout and energetic, they did not stand out at seminary and were unnoticed by most of their professors (90).
Nevertheless, the Kellers kept studying, reading, and learning. Hansen notes Richard Lovelace’s influence on Keller (93). His book Dynamics of Spiritual Life heavily influenced Keller’s view of revival and church life. Keller also fell in love with Jonathan Edwards (97). From Edwards he learned how to work for justice without perpetrating injustice (99). Keller also thoroughly enjoyed reading Calvin’s Institutes. He called it “The greatest, deepest, and most extensive treatment of the grace of God I have ever read” (102). Keller became famous for his love of the Puritans and older Christian writers. He drew from these writers while developing his modern ministry in New York City.
The Kellers had few options after seminary graduation, so they accepted a call to a Presbyterian church in Hopewell, Virginia, in 1975 (107). It was a working town, and very few of his church members had graduated from college. He had to adjust his preaching and teaching style so his congregation could understand him. Hansen suggests that the experience taught him how to be a pastor and contextualize his ministry. He also read Richard Baxter’s classic work The Reformed Pastor, which greatly influenced him (114). He came to believe that preaching fails to connect with the audience when it does not answer questions (119). During the nine years he served that church, Keller preached 1500 times. It was the training ground where he was equipped for the ministry that lay ahead (127).
Edmund Clowney, who would become the president of Westminster Seminary in Philadelphia, was the only person who intentionally invested in Keller as a mentor (129). Clowney taught Keller to see Christ in the Old Testament and to fashion his preaching to be “sound and completely orthodox and yet unfailingly gracious—a rare and precious combination” (144). Hansen notes, “Common to all great preachers, Keller found, is gentle love practiced with humility and combined with great courage that comes from spiritual authority rooted in the power of God” (146).
When Clowney retired, Keller was called to teach at Westminster Seminary (146). Once again, he was surrounded by outstanding professors who exerted a powerful influence on him. Clowney had warned that “There is an ever-present danger that we will take ourselves seriously instead of taking the gospel seriously. An academic community is particularly vulnerable to traditionalism and pride” (149).
At Westminster, Harvie Conn greatly influenced Keller’s view of ministering to the city (154). His journal, Urban Ministry, influenced Keller’s thinking. Keller sought to steer a path between the traditional dangers of liberals who focused on social ministry to the exclusion of the gospel and conservative evangelicals who neglected justice and social needs in a quest for evangelism (156). His approach invited criticism from both extremes.
During the Kellers’ time at Westminster, Jack Miller was their pastor (165). From him, Timothy Keller learned “How to preach grace from every text of Scripture” (166). Hansen notes that “Typical of Keller, he borrowed concepts but also added his own spin” (169).
Before Keller started Redeemer Presbyterian Church, there was a movement by certain evangelicals to reach the residents of New York. The Demoss House was a ministry associated with Campus Crusade (185). The people involved in this ministry became many of the original members of Keller’s church and gave it strength from the outset. As Keller sought God’s will about moving his family to New York, he read William Gurnall’s book The Christian in Complete Armour (190). Once again, it was an older writer who guided Keller’s decision.
The Kellers could not have known that things were shifting in New York. Kathy Keller later joked, “You want to know how to plant a successful church? Find out where God is beginning a revival, and move there a month before” (201). From the outset, Redeemer Church allocated 15% of its budget to missions (202). Keller learned from Martin Lloyd Jones, “Evangelize as you edify and edify as you evangelize” (205). Keller spoke to unbelievers and believers alike in his services.
New Yorkers were famous for their liberalism and lack of interest in church. Yet Keller found a way to speak into their lives. Services at Redeemer were surprisingly not “seeker sensitive.” The services were rather traditional and unspectacular. “Keller found that if he didn’t read broadly and deeply at the same time, his preaching grew stale and repetitive” (206). Keller often cited current thinkers and popular books and films. Yet woven into his sermons were frequent references to people such as Jonathan Edwards and C.S. Lewis.
Keller was never a strong administrator and often faced criticism from his staff (213). He relied heavily on executive pastors to carry the administration (212). Keller noted that “Character, then, must make up for where leaders fall short in their gifting” (214). Though people criticized Keller’s leadership style, they were hard-pressed to find shortcomings in his character and authenticity.
In 1998, Keller’s brother William died of AIDS (216). It was heartbreaking for Keller. Nevertheless, Keller had loved and ministered to his brother and saw him come to Christ and be radically transformed.
After 9/11, the church faced new challenges. Extremists were considered the enemy, and this label could include conservative Christians. The New Atheists and authors such as Dan Brown sought to marginalize and minimize the church (230). When Keller won the Kuyper Prize for Excellence in Reformed Theology and Public Witness, Princeton Seminary protested due to Keller’s stance on homosexuality and women’s ordination (246). His prize was rescinded. Nevertheless, when he was asked to deliver the lecture anyway, he graciously agreed to do so.
Keller focused increasingly on apologetical concerns as the church faced many assaults. He wrote, “To hold that human beings are the product of nothing but the evolutionary process of the strong eating the weak, but then to insist that nonetheless every person has a human dignity to be honored—is an enormous leap of faith against all evidence to the contrary” (248). Keller believed that “Only the gospel can unite tolerance and justice. The gospel of Jesus Christ provides a non-oppressive absolute truth” (250).
Hansen notes that Keller achieved international recognition later in life (265). He adds, “Rarely will you find an idea in Keller that you can’t trace back to someone else. To understand Keller is to read his book’s footnotes” (265). Hansen suggests that “Keller’s originality comes in his synthesis” (265). Keller read voraciously and synthesized his reading to his context in New York.
I thoroughly enjoyed this book. It does not idolize Keller. It points out his flaws and struggles and presents him as an intelligent person but not necessarily a creative or original thinker. He sought to learn, grow, and allow others to be blessed by his efforts. He adopted the challenging position of holding on to orthodoxy while maintaining an irenic and ecumenical spirit. Facing the enormity of the need in New York City, Keller knew he needed to link arms with others, even if they belonged to other theological persuasions. This decision, of course, appeared as compromise to some. Yet Keller demonstrated that he would not compromise his theological beliefs, even as he refused to allow secondary matters to hinder his cooperation with others.
I enjoyed the numerous references to authors and pastors who influenced Keller. I want to read many of the books Hansen cites. This book encouraged me to see how a person with obvious flaws and shortcomings could overcome them through humility, hard work, and a teachable spirit. It was informative how his success did not come immediately and that he was often overlooked in his early years. Yet, through faithful growth and persistence, his day finally came.
His church in New York built the first new church building in more than 100 years. He felt God lead him to one of the most challenging mission fields in America, and he enjoyed spectacular success. I believe Keller provides a compelling example of what God can do through an ordinary person willing to keep growing and learning. It is ironic that such a successful church in New York City was so greatly influenced by the writing of the Puritans and other deep thinkers. It is encouraging to see that churches need not rely on gimmicks and Broadway-style productions to reach people today. The truth, preached with love and grace, still exerts a powerful impact.
Hansen does an excellent job of introducing the reader to many different authors and theologians. His style is easy to read and engaging. I highly recommend this book to pastors and church leaders in particular, but anyone seeking to grow in their faith and Christian leadership will find much in this book to inspire them.
Rating: 4
