Book Review.
Taylor Brown, Barbara. An Altar in the World. A geography of faith. Harper One 2009.
BTB- an Episcopal parish priest for fifteen years. Now a professor at Piedmont College. Also teaches at Columbia Theological Seminary.
Comment. Henry
On the pendulum of postmodern/emergent literature this resource would be in the (extreme) left quadrant. Although I do not consider myself anywhere near this position I was amazed, maybe even shocked, at how often I resonated with what I was reading. Some of that response came from my spiritual experience as a child and young person. There is a much in this book that would make ready ‘cannon fodder’ for a conservative who sees postmodernity and emergence as apostasy and heresy, e.g. Roger Oakland. This is “a book about practices not ideas”. (194) Barbara really pushes the envelope for me when it comes to tolerance and inclusiveness. That being said I did enjoy the read. I am thankful that I experience no pressure about the need to defend or attack this author’s thesis.
Using the story of Jacob’s experience at Bethel the author suggests that an altar, a place of worship, can be anywhere, even a rock in a wilderness. It is certainly limited to an acceptable ‘house of God’. As God came to Jacob, where he was so, he will come to us if we watch for him.
Reverence can be learned by the very young. It can take many forms and is often learned by observing nature. (I think that was my experience as a child.) “The first criteria for reverence- is to remind ourselves that we are not gods.” (24) When we pay attention we will discover many altars that provoke reverence.
We do well to learn to accept our (physical) bodies as an important part of our spiritual well being. God became flesh. He lived in a body. The “practice of wearing skin” will become an important part of healthy spiritual well-being.
Simple activities such as walking can become meaningful spiritual exercises. There are lessons that can be learned from becoming lost, i.e. wilderness experiences.
Have a purpose for living. Know the discipline and the level of freedom that comes from knowing when it is appropriate to say no. There is great value in a work ethic. When we decide to engage pain and give it our full attention we can learn things about reality.
The chapter on prayer reads more like a search than a spiritual exercise or discipline. There is great value in “blessing prayers” (208) that are directed to even the insignificant things.
www.henrydirksen.blogspot.com
Monday, December 21, 2009
Thursday, December 17, 2009
An Emergent Manifesto of Hope.
Book Review.
Pagitt, Doug. Jones, Tony. (editors) An Emergent Manifesto of Hope. Baker Books. 2007
Comment. Henry
This book is a collection of essays from twenty five contributors who are all part of an organization called ‘Emergent Village’. They explore A People of Hope, Communities of Hope, A Hopeful Faith, A Hopeful Way Forward, and Hopeful Activism. I have named each contributor and attempted to summarize each contribution in one sentence (a very general statement). The writers reflect a wide ‘pendulum’ of positions. This resource is helpful to learn more about emergence and those who consider themselves part of the movement.
People of Hope.
Mark Scandrette. There is reason for optimism as more and more churches take the road that leads toward justice, mercy and love.
Heather Kirk Davidoff. Evangelism needs to move from recruitment to genuine relationships that present Christ as one whom we love.
Manette Sawyer. It is our responsibility to live Christ-like rather than coming up with ways to determine who is or who is not a Christian.
Carla Bornhill. In emergent communities children are treated “like full and essential members of the community”. (56)
Troy Bronsink. Emergent is seeing the church as a “creative agent within creation”. (73)
Communities of Hope.
Sherry and Geoff Maddock. Salvation that is demonstrated in redemptive work is communal.
Thomas Malcolm Olson. (An addictions counsellor working with prisoners) Emergence in community takes on a unique dynamic in prisons.
Tim Condor. The interaction between traditional churches and emergent churches needs to transition from “collision to collaboration”. (103)
Brian Mitchell. An interesting essay on how American Catholicism is being impacted by emergence.
Adam Walker Cleaveland. A personal experience from a representative from a mainline church, PC (USA).
A Hopeful Faith.
Ryan Bolger. The emergent church is presented as a social movement and its impact on our culture.
Brian D McLaren. (A progenitor of emergence) The emergent conversation needs to transition from modernity cf Postmodernity to colonialism cf post colonialism.
Will Samson. The over-arching challenge for churches is to know God and become a part of his work.
Barry Taylor. “Religion is concerned with the right belief; faith is believing the right thing.” (169)
A Hopeful Way Forward.
Sally Moganthaler. More attention needs to be given to female leadership.
Samir Selmanovic. “If we seek first the kingdom of God, then maybe our beloved religion, saved from ourselves, will be added to us.” (199)
Dwight J Friesen. When Christ-followers embody an “orthoparadoxical ethic, theological method and theology” (205) there will be hope.
Dan Kimball. Theology should be living, i.e. open to development. Methodologies should flow out of theology.
Tim Keel. The world has changed. Increasingly leadership is coming from the margins of our cultural environment.
Chris Erdman. Lessons are drawn from Karl Barth that can be very helpful for those who are into emergence.
Hopeful Activism.
Rodolpho Carrasco. Practicing justice is part of being emergent.
Karen E. Sloan. Emergent churches need to be more authentic about “the joys and struggles of healthy sexuality”. (266)
Deborah and Ken Loyd. History will determine the impact of the emergent movement based on choices made regarding women’s rights, poverty and oppression.
Anthony Smith. The way to deal with racism is to practice Pentecost within the kingdom of God.
Randy Woodley. The plight of disenfranchised Native Americans is presented as a challenge for the emergent church.
Pagitt, Doug. Jones, Tony. (editors) An Emergent Manifesto of Hope. Baker Books. 2007
Comment. Henry
This book is a collection of essays from twenty five contributors who are all part of an organization called ‘Emergent Village’. They explore A People of Hope, Communities of Hope, A Hopeful Faith, A Hopeful Way Forward, and Hopeful Activism. I have named each contributor and attempted to summarize each contribution in one sentence (a very general statement). The writers reflect a wide ‘pendulum’ of positions. This resource is helpful to learn more about emergence and those who consider themselves part of the movement.
People of Hope.
Mark Scandrette. There is reason for optimism as more and more churches take the road that leads toward justice, mercy and love.
Heather Kirk Davidoff. Evangelism needs to move from recruitment to genuine relationships that present Christ as one whom we love.
Manette Sawyer. It is our responsibility to live Christ-like rather than coming up with ways to determine who is or who is not a Christian.
Carla Bornhill. In emergent communities children are treated “like full and essential members of the community”. (56)
Troy Bronsink. Emergent is seeing the church as a “creative agent within creation”. (73)
Communities of Hope.
Sherry and Geoff Maddock. Salvation that is demonstrated in redemptive work is communal.
Thomas Malcolm Olson. (An addictions counsellor working with prisoners) Emergence in community takes on a unique dynamic in prisons.
Tim Condor. The interaction between traditional churches and emergent churches needs to transition from “collision to collaboration”. (103)
Brian Mitchell. An interesting essay on how American Catholicism is being impacted by emergence.
Adam Walker Cleaveland. A personal experience from a representative from a mainline church, PC (USA).
A Hopeful Faith.
Ryan Bolger. The emergent church is presented as a social movement and its impact on our culture.
Brian D McLaren. (A progenitor of emergence) The emergent conversation needs to transition from modernity cf Postmodernity to colonialism cf post colonialism.
Will Samson. The over-arching challenge for churches is to know God and become a part of his work.
Barry Taylor. “Religion is concerned with the right belief; faith is believing the right thing.” (169)
A Hopeful Way Forward.
Sally Moganthaler. More attention needs to be given to female leadership.
Samir Selmanovic. “If we seek first the kingdom of God, then maybe our beloved religion, saved from ourselves, will be added to us.” (199)
Dwight J Friesen. When Christ-followers embody an “orthoparadoxical ethic, theological method and theology” (205) there will be hope.
Dan Kimball. Theology should be living, i.e. open to development. Methodologies should flow out of theology.
Tim Keel. The world has changed. Increasingly leadership is coming from the margins of our cultural environment.
Chris Erdman. Lessons are drawn from Karl Barth that can be very helpful for those who are into emergence.
Hopeful Activism.
Rodolpho Carrasco. Practicing justice is part of being emergent.
Karen E. Sloan. Emergent churches need to be more authentic about “the joys and struggles of healthy sexuality”. (266)
Deborah and Ken Loyd. History will determine the impact of the emergent movement based on choices made regarding women’s rights, poverty and oppression.
Anthony Smith. The way to deal with racism is to practice Pentecost within the kingdom of God.
Randy Woodley. The plight of disenfranchised Native Americans is presented as a challenge for the emergent church.
Friday, December 11, 2009
Organic Church
Book Review.
Cole, Neil. Organic Church. Growing faith where life happens. Bjossey-Bass. 2005. A Leadership Publication.
N.C.- is a church starter and pastor, and founder and executive director of Church Multiplication Associates.
Comment. Henry.
We live in a world of change and the church is certainly not exempt from this change. Church leaders have come up with a variety of ways to make church more effective. There has been a focus on small groups, house churches, clusters, etc. This author presents the concept of an Organic Church. Now we have an environmentally friendly church. Pun intended. His ideas are biblical and his passion is commendable. Evangelism seems to be an over-arching principle of the Organic Church. There is a high level of deconstruction of the church happening in this resource. Ideas presented do raise unanswered questions (for me).
The church must move from the defensive to the offensive. Light is most effective when it enters the dark. The term “organic church” is applied to any regular gatherings of people for spiritual interaction in a specific place, e.g. a home, a park, a beach, a pub, etc. Such ‘churches’ have the capacity to multiply rapidly.
Six myths about the church are explored, e.g. church is a building, a centralized organization, etc. Church is defined as “the presence of Jesus among His people called out as a spiritual family to pursue His mission on the planet”. (53) This is a very broad definition.
The term organic is also applied to the Kingdom of God. It has to do with sowing and reaping, good seed and good soil. We need to sow in good soil. There is great potential for rapid growth when we use ‘good seed’. (There seems to be bad seed.) Growth through multiplication is a sound type of church growth. Like other forms of life the church has its unique DNA. The growth of the church should be “chaordic- characterized by the fundamental organizing principles of nature”. (123) such growth is identified as “epidemic growth”. (123)
Effective caring for people requires genuine compassion. Such compassion seems to be more prevalent in new converts than those who have been believers for a longer period of time. God is very creative when it comes to putting people in our lives that he wants us to impact with his love and compassion. We must be available and responsive. Five principles of church planting are drawn from Matthew 10 and Mark 10.
The “Organic Church” is a call to “put aside the old life and join the epidemic of God’s Kingdom”. (193)
Cole, Neil. Organic Church. Growing faith where life happens. Bjossey-Bass. 2005. A Leadership Publication.
N.C.- is a church starter and pastor, and founder and executive director of Church Multiplication Associates.
Comment. Henry.
We live in a world of change and the church is certainly not exempt from this change. Church leaders have come up with a variety of ways to make church more effective. There has been a focus on small groups, house churches, clusters, etc. This author presents the concept of an Organic Church. Now we have an environmentally friendly church. Pun intended. His ideas are biblical and his passion is commendable. Evangelism seems to be an over-arching principle of the Organic Church. There is a high level of deconstruction of the church happening in this resource. Ideas presented do raise unanswered questions (for me).
The church must move from the defensive to the offensive. Light is most effective when it enters the dark. The term “organic church” is applied to any regular gatherings of people for spiritual interaction in a specific place, e.g. a home, a park, a beach, a pub, etc. Such ‘churches’ have the capacity to multiply rapidly.
Six myths about the church are explored, e.g. church is a building, a centralized organization, etc. Church is defined as “the presence of Jesus among His people called out as a spiritual family to pursue His mission on the planet”. (53) This is a very broad definition.
The term organic is also applied to the Kingdom of God. It has to do with sowing and reaping, good seed and good soil. We need to sow in good soil. There is great potential for rapid growth when we use ‘good seed’. (There seems to be bad seed.) Growth through multiplication is a sound type of church growth. Like other forms of life the church has its unique DNA. The growth of the church should be “chaordic- characterized by the fundamental organizing principles of nature”. (123) such growth is identified as “epidemic growth”. (123)
Effective caring for people requires genuine compassion. Such compassion seems to be more prevalent in new converts than those who have been believers for a longer period of time. God is very creative when it comes to putting people in our lives that he wants us to impact with his love and compassion. We must be available and responsive. Five principles of church planting are drawn from Matthew 10 and Mark 10.
The “Organic Church” is a call to “put aside the old life and join the epidemic of God’s Kingdom”. (193)
Sunday, December 6, 2009
UNChristian
Book Review.
Kinnaman, David. Lyons, Gabe. UNChristian. What a new generation really thinks about Christianity... and why it matters. Baker Books 2007.
Comment. Henry.
This book is the result of a Barna research project that took place over a period of three years. Research is a way of discovering information through surveys made up of specific questions about specific topics. The results of these surveys become statistics that are then interpreted to come to some conclusions. It seems to me that the challenge with this kind of method of information gathering is how you use statistics, i.e. for support or for illumination.
There is much information here to help us with being relevant to young adults of our culture. Negativeness seems to be typical of this kind of information gathering and we need to try hard to not respond defensively.
The ‘new generation’ that is targeted in this research are between sixteen and twenty-nine years of age. They represent Mosaics and Busters and are referred to as ‘outsiders’.
Christians (Christianity) are often considered ‘unchristian’ by outsiders for the following reasons; they are “hypocritical, too focused on getting converts, anti-homosexual, sheltered, too political and judgmental”. (30-31) Unpacking these criticisms takes up the major part of this book. Some suggestions are made about how best to respond these Un-Christian attitudes.
Hypocrisy, saying one thing but doing something else, is accepted as a part of life by outsiders but it gives them a distorted view of Christianity. “We must stop presenting ourselves as the message and begin presenting Jesus as the message.” Jim White.
Some myths of evangelism are explored. Evangelism that does not go beyond conversions to spiritual transformation is not acceptable evangelism.
Christians are viewed by outsiders as being very much opposed to homosexuals and this is unacceptaWhen Christians talk about hating the sin but loving the sinner, outsiders find no proof of that actually happening. “Nothing that we despise in the other man is entirely absent from ourselves.” Dietrich Bonhoeffer.
It is perceived irrelevance and intolerance that gives rise to the accusation that Christians are living sheltered, out of touch lives. What is needed is incarnational and missional living.
Outsiders have great difficulty with the confrontational politics of Christians. Research is quite conclusive supporting the accusation that Christians are indeed judgmental.
Very simply put, we must become more Christ-like as Christians in order to shed the accusation of being UNChristian.
Kinnaman, David. Lyons, Gabe. UNChristian. What a new generation really thinks about Christianity... and why it matters. Baker Books 2007.
Comment. Henry.
This book is the result of a Barna research project that took place over a period of three years. Research is a way of discovering information through surveys made up of specific questions about specific topics. The results of these surveys become statistics that are then interpreted to come to some conclusions. It seems to me that the challenge with this kind of method of information gathering is how you use statistics, i.e. for support or for illumination.
There is much information here to help us with being relevant to young adults of our culture. Negativeness seems to be typical of this kind of information gathering and we need to try hard to not respond defensively.
The ‘new generation’ that is targeted in this research are between sixteen and twenty-nine years of age. They represent Mosaics and Busters and are referred to as ‘outsiders’.
Christians (Christianity) are often considered ‘unchristian’ by outsiders for the following reasons; they are “hypocritical, too focused on getting converts, anti-homosexual, sheltered, too political and judgmental”. (30-31) Unpacking these criticisms takes up the major part of this book. Some suggestions are made about how best to respond these Un-Christian attitudes.
Hypocrisy, saying one thing but doing something else, is accepted as a part of life by outsiders but it gives them a distorted view of Christianity. “We must stop presenting ourselves as the message and begin presenting Jesus as the message.” Jim White.
Some myths of evangelism are explored. Evangelism that does not go beyond conversions to spiritual transformation is not acceptable evangelism.
Christians are viewed by outsiders as being very much opposed to homosexuals and this is unacceptaWhen Christians talk about hating the sin but loving the sinner, outsiders find no proof of that actually happening. “Nothing that we despise in the other man is entirely absent from ourselves.” Dietrich Bonhoeffer.
It is perceived irrelevance and intolerance that gives rise to the accusation that Christians are living sheltered, out of touch lives. What is needed is incarnational and missional living.
Outsiders have great difficulty with the confrontational politics of Christians. Research is quite conclusive supporting the accusation that Christians are indeed judgmental.
Very simply put, we must become more Christ-like as Christians in order to shed the accusation of being UNChristian.
Wednesday, December 2, 2009
Exiles.
Book Review.
Frost, Michael. Exiles. Living missionally in post-Christian culture. Hendrikson Publishers. 2006
M.F.- Professor of Evangelism and Missions at Morling College in Sydney, Australia.
Comment. Henry.
Scripture is quite clear in explaining that as Christ-ones this earth is not our permanent home. As a matter of fact we are like exiles, away from our home. This concept is basic to Michael’s explanation of ‘missional living’ which is the challenge for us in our post-Christian culture. He speaks strongly to the underlying tendency for us to seem very ‘at home’ and comfortable in our ‘exile’. This book “captures the intensity, anger, wonder, heartache, clear-sightedness, and hope so many of us share in this moment of in-betweenness”. (Brian McLaren).
Christendom is over and we need to get used to it. “We have been building churches for an era that has slipped out from under us.” (7) Living in post-Christendom is rally a form of exile. As exiles we are driven by “dangerous memories, dangerous promises, a dangerous critique, and dangerous songs”. (10)
Jesus was the ultimate exile and we need to follow his model portrayed in the gospels. “Jesus thrives in his host empire while always maintaining an appropriately godly distance from it.” (38) His exile was climaxed by his death and resurrection.
Living missionally means living incarnationally. This happens primarily in “third places- the bedrock of community life”. (57) Practice the presence of God, i.e. Brother Lawrence. When we do this “the proclamation of Jesus will naturally flow from the living of an incarnational lifestyle”. (74) This a paradigm shift in evangelism.
Authentic exiles have given dangerous promises. There is the promise of authenticity which separates them from a “world of hyper-reality”. (81) This is a real challenge in an unreal world. Being perceived as not being real negates our witness. We are introduced to the concepts of “community cf communitas” (111) Communitas is experienced in a “luminal state” Victor Turner. E.g. the comradery of soldiers in battle, Four Mother’s Movement in Israel, etc. Communitas grows out of mission.
A group of believers will be a church or begin to church (verb) when they are “Trinitarian in theology, covenantal in expression, catholic in orientation, and missional in intent”. (146) Through shared meals and hospitality a strong impact can be made on those of our ‘foreign empire’. Our (secular) work has a great potential for impacting our ‘empire’.
We have an obligation “to censure the empire for its complicity in injustice, oppression, and environmental destruction”. (203) Corporations and globalization are examples of such ‘targets’. “There is at present no one expression of Christian environmentalism.” (235) History demonstrates that societies that ignore and/or abuse the environment do not survive, e.g. Khmer Empire of Cambodia.
We have an obligation to speak out against those who inflict injustice against the marginalized, through abuse and killings. The Voice of Martyrs, etc. are examples of those who speak out. To remain silent about martyrdom is criminal.
We need to have a strong stand on what the chief end of man is and how that is reflected in our lifestyle. “For the follower of God, duty is a delight.” (284) Our worship should reflect our love for God without drawing undue attention to ourselves. There can be no place in our worship for a ‘romanticized love for God’.
As exiles “our home is that place of reconciliation with God made possible by Jesus’ work on the cross and his resurrection”. (327)
Frost, Michael. Exiles. Living missionally in post-Christian culture. Hendrikson Publishers. 2006
M.F.- Professor of Evangelism and Missions at Morling College in Sydney, Australia.
Comment. Henry.
Scripture is quite clear in explaining that as Christ-ones this earth is not our permanent home. As a matter of fact we are like exiles, away from our home. This concept is basic to Michael’s explanation of ‘missional living’ which is the challenge for us in our post-Christian culture. He speaks strongly to the underlying tendency for us to seem very ‘at home’ and comfortable in our ‘exile’. This book “captures the intensity, anger, wonder, heartache, clear-sightedness, and hope so many of us share in this moment of in-betweenness”. (Brian McLaren).
Christendom is over and we need to get used to it. “We have been building churches for an era that has slipped out from under us.” (7) Living in post-Christendom is rally a form of exile. As exiles we are driven by “dangerous memories, dangerous promises, a dangerous critique, and dangerous songs”. (10)
Jesus was the ultimate exile and we need to follow his model portrayed in the gospels. “Jesus thrives in his host empire while always maintaining an appropriately godly distance from it.” (38) His exile was climaxed by his death and resurrection.
Living missionally means living incarnationally. This happens primarily in “third places- the bedrock of community life”. (57) Practice the presence of God, i.e. Brother Lawrence. When we do this “the proclamation of Jesus will naturally flow from the living of an incarnational lifestyle”. (74) This a paradigm shift in evangelism.
Authentic exiles have given dangerous promises. There is the promise of authenticity which separates them from a “world of hyper-reality”. (81) This is a real challenge in an unreal world. Being perceived as not being real negates our witness. We are introduced to the concepts of “community cf communitas” (111) Communitas is experienced in a “luminal state” Victor Turner. E.g. the comradery of soldiers in battle, Four Mother’s Movement in Israel, etc. Communitas grows out of mission.
A group of believers will be a church or begin to church (verb) when they are “Trinitarian in theology, covenantal in expression, catholic in orientation, and missional in intent”. (146) Through shared meals and hospitality a strong impact can be made on those of our ‘foreign empire’. Our (secular) work has a great potential for impacting our ‘empire’.
We have an obligation “to censure the empire for its complicity in injustice, oppression, and environmental destruction”. (203) Corporations and globalization are examples of such ‘targets’. “There is at present no one expression of Christian environmentalism.” (235) History demonstrates that societies that ignore and/or abuse the environment do not survive, e.g. Khmer Empire of Cambodia.
We have an obligation to speak out against those who inflict injustice against the marginalized, through abuse and killings. The Voice of Martyrs, etc. are examples of those who speak out. To remain silent about martyrdom is criminal.
We need to have a strong stand on what the chief end of man is and how that is reflected in our lifestyle. “For the follower of God, duty is a delight.” (284) Our worship should reflect our love for God without drawing undue attention to ourselves. There can be no place in our worship for a ‘romanticized love for God’.
As exiles “our home is that place of reconciliation with God made possible by Jesus’ work on the cross and his resurrection”. (327)
Wednesday, November 25, 2009
Breakout
Book Review.
Stibbe, Mark. Williams, Andrew. Breakout. One church’s amazing story of growth through mission-shaped communities. Authentic Media. 2008.
Comment. Henry.
This is a companion book for the book “Clusters”. Clusters is the hand-book when it comes to “creative mid-sized missional communities”. Breakout relates the story of how “Mission-shaped Communities” functioned during a five year period at St. Andrew’s Church Chorleywood.
The leaders at St. Andrews during this time were Mark Stibbe and Andrew (Drew) Williams. Their own personal journey of being called to St. Andrews and their ministry there are also the story of the church’s journey into cultural significance.
This is the story of a church that made the profound transition from being a ‘come-to-us- church’ to being a ‘go-to-them’ model of mission.
The stories related are inspiring and demonstrate the potential of “mission-shaped communities” (groups of people led by lay leaders). The stories reflect the miraculous, signs and wonders. Guidance is received by leaders through visions, prophetic utterances, etc.
The ministry of John Wimber in the early 80’s in the U.K. prepared the ‘soil’ for a very charismatic environment in which the ministry of St. Andrew’s blossomed.
The work of Bob Hopkins and Mike Green with their development of “Clusters” was a great help for Mark and Andrew.
www.henrydirksen.blogspot.com
Stibbe, Mark. Williams, Andrew. Breakout. One church’s amazing story of growth through mission-shaped communities. Authentic Media. 2008.
Comment. Henry.
This is a companion book for the book “Clusters”. Clusters is the hand-book when it comes to “creative mid-sized missional communities”. Breakout relates the story of how “Mission-shaped Communities” functioned during a five year period at St. Andrew’s Church Chorleywood.
The leaders at St. Andrews during this time were Mark Stibbe and Andrew (Drew) Williams. Their own personal journey of being called to St. Andrews and their ministry there are also the story of the church’s journey into cultural significance.
This is the story of a church that made the profound transition from being a ‘come-to-us- church’ to being a ‘go-to-them’ model of mission.
The stories related are inspiring and demonstrate the potential of “mission-shaped communities” (groups of people led by lay leaders). The stories reflect the miraculous, signs and wonders. Guidance is received by leaders through visions, prophetic utterances, etc.
The ministry of John Wimber in the early 80’s in the U.K. prepared the ‘soil’ for a very charismatic environment in which the ministry of St. Andrew’s blossomed.
The work of Bob Hopkins and Mike Green with their development of “Clusters” was a great help for Mark and Andrew.
www.henrydirksen.blogspot.com
Saturday, November 21, 2009
Clusters
Book Review
Hopkins, Bob. Breen, Mike. Clusters. Creative mid-sized missional communities. 3dm publishing. 2008
Comment. Henry
In the post-Christendom of the West many new expressions of church have surfaced. Clusters is a response to the challenge of recovering biblical congregation. This is a resource (handbook) presenting principles and practices that will transition church from a one day event happening in one place (church building) to a seven day experience happening in community. Clusters is a term that goes considerably beyond defining a group of people. It addresses the real issues of ‘recovering biblical congregations’.
Clusters “defines a grouping with a specific sociological, ecclesiological and missional identity”. (33) These groupings vary in size from 25-55 people. Clusters are not a strategy for restructuring the church. They are not a variation of cells or small groups. They are “biblical congregations”. (34)
Clusters function within a church environment. They develop structural strength through “purpose summed up in a clear vision, values that created the style and quality of community and some common agreed language”. (34) Leadership is an overarching ‘glue’ of a cluster. Groups of clusters are held together through leadership “Huddles” (Carl George), where leadership skills are addressed. Clusters meet in gatherings (celebrations) from time to time. A further bond between clusters is a “resourcing matrix”. (56)
There are three dimensions to each cluster. The first is a relationship with God (UP). The second is community (IN), and the third is mission (OUT); upward, inward, outward. The dynamic of these dimensions is such that they feed on each other. Then there is a fourth dimension (OF) that unites clusters within the church gathering. This is the traditional function of the chur
Cluster management is high on accountability and low on control. Accountability happens in relationship that supports and encourages. Common convictions and common values provide unity in clusters. Through trust and friendship relational accountability blossoms.
A brief look is taken at the history of “cell, congregation and celebration” (87) going back to Old Testament times. Much has been lost over the years. The shortcomings of the “inherited congregation” (101) are examined. Clusters address these shortcomings. In the “traditional church” (125) clusters can bring about change that can bring about missional community.
The implementing of clusters addresses the challenge of transitioning from a Sunday only Christianity to a seven day church in mission. Transition to clusters may happen through “evolution or transformation”. (148) the process will take around three years and impact the whole church.
The method of establishing clusters is through launching and/or planting. Multiplication should be anticipated and carefully managed. Cluster meetings are very open-ended and focus heavily on community with the goal of empowering and releasing its members. Clusters often reflect specific groupings, e.g. youth, affinity groups, intergenerational groups, etc.
Some frequently asked questions (FAQ) are addressed. Most of the answers begin with the disclaimer, “that de4pends”. (249) A very honest SWOT (Strengths, Weaknesses, Opportunities, and Threats) analysis is done on clusters. A very practical set of Appendixes are included at the end of the resource.
www.henrydirksen.blogspot.com
Hopkins, Bob. Breen, Mike. Clusters. Creative mid-sized missional communities. 3dm publishing. 2008
Comment. Henry
In the post-Christendom of the West many new expressions of church have surfaced. Clusters is a response to the challenge of recovering biblical congregation. This is a resource (handbook) presenting principles and practices that will transition church from a one day event happening in one place (church building) to a seven day experience happening in community. Clusters is a term that goes considerably beyond defining a group of people. It addresses the real issues of ‘recovering biblical congregations’.
Clusters “defines a grouping with a specific sociological, ecclesiological and missional identity”. (33) These groupings vary in size from 25-55 people. Clusters are not a strategy for restructuring the church. They are not a variation of cells or small groups. They are “biblical congregations”. (34)
Clusters function within a church environment. They develop structural strength through “purpose summed up in a clear vision, values that created the style and quality of community and some common agreed language”. (34) Leadership is an overarching ‘glue’ of a cluster. Groups of clusters are held together through leadership “Huddles” (Carl George), where leadership skills are addressed. Clusters meet in gatherings (celebrations) from time to time. A further bond between clusters is a “resourcing matrix”. (56)
There are three dimensions to each cluster. The first is a relationship with God (UP). The second is community (IN), and the third is mission (OUT); upward, inward, outward. The dynamic of these dimensions is such that they feed on each other. Then there is a fourth dimension (OF) that unites clusters within the church gathering. This is the traditional function of the chur
Cluster management is high on accountability and low on control. Accountability happens in relationship that supports and encourages. Common convictions and common values provide unity in clusters. Through trust and friendship relational accountability blossoms.
A brief look is taken at the history of “cell, congregation and celebration” (87) going back to Old Testament times. Much has been lost over the years. The shortcomings of the “inherited congregation” (101) are examined. Clusters address these shortcomings. In the “traditional church” (125) clusters can bring about change that can bring about missional community.
The implementing of clusters addresses the challenge of transitioning from a Sunday only Christianity to a seven day church in mission. Transition to clusters may happen through “evolution or transformation”. (148) the process will take around three years and impact the whole church.
The method of establishing clusters is through launching and/or planting. Multiplication should be anticipated and carefully managed. Cluster meetings are very open-ended and focus heavily on community with the goal of empowering and releasing its members. Clusters often reflect specific groupings, e.g. youth, affinity groups, intergenerational groups, etc.
Some frequently asked questions (FAQ) are addressed. Most of the answers begin with the disclaimer, “that de4pends”. (249) A very honest SWOT (Strengths, Weaknesses, Opportunities, and Threats) analysis is done on clusters. A very practical set of Appendixes are included at the end of the resource.
www.henrydirksen.blogspot.com
Sunday, November 15, 2009
The Celtic Way of Evangelism.
Book Review.
Hunter, George G III The Celtic Way Evangelism. How Christians can reach the west.. again. Abingdon Press. 2000
G.H.- dean of school of missions. Prof at Ashbury Theological Seminary.
Comment. Henry.
Celtic Christianity was part of Great Britain and Western Europe being evangelized. There are lessons to be learned from this movement that can be applied to evangelism of postmodern, pagan America.
In the fifth century Patrick was sent as a Church of Rome missionary to the Irish. His work has become legend. One difference between Celtic Christianity (which Patrick practiced) and Roman Christianity was that it was indigenized. Churches functioned as “monastic communities” (27) within the towns. Focus was on the community not the individual. It was a faith with a holistic approach to life. Monastic communities reached out to the areas surrounding them.
The evangelistic efforts of Aidan were such that he is described as “the apostle of England”. When the Celts expanded their mission into Western Europe Rome demanded control over their monasteries.
“Five themes suggest what we might learn about ‘missionary ecclesiology’ from the ancient Celtic Christian movement.” (47) Celts communicated the gospel in teams not one on one. People were prepared for the gospel through community. There was a focus on “imaginative prayer”. (48) e.g. the prayer of St. Patrick’s Breastplate. Genuine hospitality was extended to pre-Christians. Conversion was the result of belonging and fellowship. (Belonging before believing.)
The Celtic method of communicating the gospel is examined. It was by any standards a very effective method. It involved a right-brained approach, e.g. Celtic music, story-telling, etc.
The Celtic Christian missionary movement showed respect for existing religions, focused on the importance of respecting God’s creation, organizing ‘converts’ into indigenized congregations. Eventually this missionary movement was ‘subdued’ and absorbed by the Roman church.
It is suggested that we are experiencing an environment of post-modern barbarism in North America that is ripe for the effective methods of Celtic Christianity for “reaching the West for the third time”. (121)
www.henrydirksen.blogspot.com
Hunter, George G III The Celtic Way Evangelism. How Christians can reach the west.. again. Abingdon Press. 2000
G.H.- dean of school of missions. Prof at Ashbury Theological Seminary.
Comment. Henry.
Celtic Christianity was part of Great Britain and Western Europe being evangelized. There are lessons to be learned from this movement that can be applied to evangelism of postmodern, pagan America.
In the fifth century Patrick was sent as a Church of Rome missionary to the Irish. His work has become legend. One difference between Celtic Christianity (which Patrick practiced) and Roman Christianity was that it was indigenized. Churches functioned as “monastic communities” (27) within the towns. Focus was on the community not the individual. It was a faith with a holistic approach to life. Monastic communities reached out to the areas surrounding them.
The evangelistic efforts of Aidan were such that he is described as “the apostle of England”. When the Celts expanded their mission into Western Europe Rome demanded control over their monasteries.
“Five themes suggest what we might learn about ‘missionary ecclesiology’ from the ancient Celtic Christian movement.” (47) Celts communicated the gospel in teams not one on one. People were prepared for the gospel through community. There was a focus on “imaginative prayer”. (48) e.g. the prayer of St. Patrick’s Breastplate. Genuine hospitality was extended to pre-Christians. Conversion was the result of belonging and fellowship. (Belonging before believing.)
The Celtic method of communicating the gospel is examined. It was by any standards a very effective method. It involved a right-brained approach, e.g. Celtic music, story-telling, etc.
The Celtic Christian missionary movement showed respect for existing religions, focused on the importance of respecting God’s creation, organizing ‘converts’ into indigenized congregations. Eventually this missionary movement was ‘subdued’ and absorbed by the Roman church.
It is suggested that we are experiencing an environment of post-modern barbarism in North America that is ripe for the effective methods of Celtic Christianity for “reaching the West for the third time”. (121)
www.henrydirksen.blogspot.com
Thursday, November 12, 2009
The Great Giveaway
Book Review
Fitch, David E. The Great Giveaway. Reclaiming the mission of the church.Baker Books , 2005.
D.F.- Alliance pastor in Long Grove, Ill. Adjunct professor of ministry, theology, and ethics, Northern Seminary.
Comment. Henry.
Demolition is usually the first step of a major structural renovation. Deconstruction is the first step of a paradigm shift of ideas. When it comes to the shift from modernism to postmodernism Dr. Fitch has done a masterful job of the ‘demolition’ of modernism. He maintains that evangelicalism has effectively given away the functions that are “integral to the church’s life”. (19) This resource is masterfully academic but rather harsh on the ills that modernism has brought to the body of Christ in America.
“The autonomy of the individual and the necessity to organize for economic efficiency” (33) have become criteria for measuring success and that measurement must not be applied to churches. Counting decisions (spiritual) that don’t lead to action (discipleship) is not a valid measurement of church success. Counting baptisms and focusing on quality of community are suggested as a better measurement.
Postmodernity no longer accepts science as a method of determining truth. Evangelistic practices must change to be effective in today’s culture. “Postmoderns will be saved by osmosis.” (56) The gospel must be lived through hospitality, mercy and justice, community, etc. “Church planting is the ultimate form of postmodern evangelism.” (68)
The bottom line of evaluating leadership in modernity is effectiveness. Evangelicals have accepted this form of evaluation and this is another ‘giveaway’. There must be a return to servant leadership.
There has been another ‘giveaway’ in worship and preaching. They have become ‘pep rallies and hall lectures’. Worship needs to become immersive involving liturgy and art. Serious accusations are raised about expository preaching. “Narative preaching” (144) is where it is at. Interpretation of scripture must involve the community.
“There can be no social justice detached from the local church.” (160) The practice of benevolence is the responsibility of the body of Christ.
To make secular psychological therapy a part of spiritual formation is another ‘giveaway’.
Evangelicals have given away their children’s moral education. A return to “catechesis and other rites of initiation” (219) are suggested to deal with this ‘giveaway’. Church services should be generationally integrated.
www.henrydirksen.blogspot.com
Fitch, David E. The Great Giveaway. Reclaiming the mission of the church.Baker Books , 2005.
D.F.- Alliance pastor in Long Grove, Ill. Adjunct professor of ministry, theology, and ethics, Northern Seminary.
Comment. Henry.
Demolition is usually the first step of a major structural renovation. Deconstruction is the first step of a paradigm shift of ideas. When it comes to the shift from modernism to postmodernism Dr. Fitch has done a masterful job of the ‘demolition’ of modernism. He maintains that evangelicalism has effectively given away the functions that are “integral to the church’s life”. (19) This resource is masterfully academic but rather harsh on the ills that modernism has brought to the body of Christ in America.
“The autonomy of the individual and the necessity to organize for economic efficiency” (33) have become criteria for measuring success and that measurement must not be applied to churches. Counting decisions (spiritual) that don’t lead to action (discipleship) is not a valid measurement of church success. Counting baptisms and focusing on quality of community are suggested as a better measurement.
Postmodernity no longer accepts science as a method of determining truth. Evangelistic practices must change to be effective in today’s culture. “Postmoderns will be saved by osmosis.” (56) The gospel must be lived through hospitality, mercy and justice, community, etc. “Church planting is the ultimate form of postmodern evangelism.” (68)
The bottom line of evaluating leadership in modernity is effectiveness. Evangelicals have accepted this form of evaluation and this is another ‘giveaway’. There must be a return to servant leadership.
There has been another ‘giveaway’ in worship and preaching. They have become ‘pep rallies and hall lectures’. Worship needs to become immersive involving liturgy and art. Serious accusations are raised about expository preaching. “Narative preaching” (144) is where it is at. Interpretation of scripture must involve the community.
“There can be no social justice detached from the local church.” (160) The practice of benevolence is the responsibility of the body of Christ.
To make secular psychological therapy a part of spiritual formation is another ‘giveaway’.
Evangelicals have given away their children’s moral education. A return to “catechesis and other rites of initiation” (219) are suggested to deal with this ‘giveaway’. Church services should be generationally integrated.
www.henrydirksen.blogspot.com
Sunday, November 8, 2009
The Soul Of Celtic Spirituality
Book Review.
Mitton, Michael. The Soul Of Celtic Spirituality. In the lives of its saints. Twenty-Third Publications. 1996.
M.M.- An Anglican priest. National director of Anglican Renewal Ministries. A long time researcher of Celtic spirituality.
Comment. Henry
The development of the Celtic church in Great Britain happened during the 4th to 7th century. Michael presents his understanding of that church as viewed through the practices and disciplines of its saints of that time period. He strongly recommends a return to some of those early teachings as part of renewal in churches today.
The Celts developed a ‘chord’ of faith made up of the following four strands; “justification by faith, worship and sacraments, justice and witness to the poor, and charismatic renewal”. (6) Numerous strands give strength to a chord.
Aiden, bishop of Lindisfarne, modeled authenticity, simplicity, and holiness. The Celtic church had a high regard for scripture. The childhood of Cuthbert of Melrose demonstrated how children were held in respect and included in the worship community. There are stories of mothers who would have visions of yet to be born children and their future in the leadership of the church.
Many of the saints carried on their ministries in monasteries. Celtic monasteries were known for their truly communal living. They had a high veneration for God’s creation that did not get into pantheism. Gifts of creativity were affirmed and encouraged. Celts were positive about death and enthusiastic about heaven.
Columbanus was an example of an evangelist. Healing and miracles were part of Celtic spirituality. In their communities gender equality was practiced. Brigid became the Abbess of Kildare. Patrick the evangelist was known for his prayer life. Prayer was encouraged as part of everyday life.
Celts were into visions and dreams that provided guidance and instruction. Spiritual warfare was accepted as part of spiritual life. The wild goose was chosen as the symbol of the Holy Spirit. The leading of the Holy Spirit could result in unlimited areas of spiritual change and adventure.
There is much that can be learned from Celtic spirituality that predates Reformation days.
www.henrydirksen.blogspot.com
Mitton, Michael. The Soul Of Celtic Spirituality. In the lives of its saints. Twenty-Third Publications. 1996.
M.M.- An Anglican priest. National director of Anglican Renewal Ministries. A long time researcher of Celtic spirituality.
Comment. Henry
The development of the Celtic church in Great Britain happened during the 4th to 7th century. Michael presents his understanding of that church as viewed through the practices and disciplines of its saints of that time period. He strongly recommends a return to some of those early teachings as part of renewal in churches today.
The Celts developed a ‘chord’ of faith made up of the following four strands; “justification by faith, worship and sacraments, justice and witness to the poor, and charismatic renewal”. (6) Numerous strands give strength to a chord.
Aiden, bishop of Lindisfarne, modeled authenticity, simplicity, and holiness. The Celtic church had a high regard for scripture. The childhood of Cuthbert of Melrose demonstrated how children were held in respect and included in the worship community. There are stories of mothers who would have visions of yet to be born children and their future in the leadership of the church.
Many of the saints carried on their ministries in monasteries. Celtic monasteries were known for their truly communal living. They had a high veneration for God’s creation that did not get into pantheism. Gifts of creativity were affirmed and encouraged. Celts were positive about death and enthusiastic about heaven.
Columbanus was an example of an evangelist. Healing and miracles were part of Celtic spirituality. In their communities gender equality was practiced. Brigid became the Abbess of Kildare. Patrick the evangelist was known for his prayer life. Prayer was encouraged as part of everyday life.
Celts were into visions and dreams that provided guidance and instruction. Spiritual warfare was accepted as part of spiritual life. The wild goose was chosen as the symbol of the Holy Spirit. The leading of the Holy Spirit could result in unlimited areas of spiritual change and adventure.
There is much that can be learned from Celtic spirituality that predates Reformation days.
www.henrydirksen.blogspot.com
Thursday, November 5, 2009
Orthodoxy. G.K.Chesterton
Book Review.
Chesterton, G.K. Orthodoxy. The classic account of a remarkable Christian experience. Harold Shaw Publishers. 1994.
Comment. Henry.
In many of the books that I have read over the years there have been many quotes by G.K.Chesteron. When I was able to borrow this book from a friend I was quite excited to read it. If I had to write an exam on the contents of this book for credit in a course I would find that frightening. If I had the opportunity to audit a course on the contents I would do it in a heartbeat. I was really struck by the author’s humour. His content is profound and gave me much to ponder.
This book was written in response to a basic question: What is a person to believe? The starting point of the answer is an acceptance of the fact of sin.
Madness (insanity) is an amazing characteristic of humans. “Imagination does not breed insanity. Exactly what does breed insanity is reason.” (12) For a man to believe in himself is madness. “Mysticism keeps men sane.” (24)
The restraining of arrogance and the appetite of man is an aspect of humility. It is an attempt for man to make himself well. There is a danger that humility can make a man impotent. Mental modesty (humility) can lead to “intellectual helplessness”. (30) which in turn has the potential of eroding the intellect. To sum up our contention so far, we may say that the most characteristic philosophies have not only a touch of mania, but a touch of suicidal mania.” (35)
G.K. explains his belief in democracy. It involves two principles. The first is that “the things common to all men are more important than the things peculiar to any men”. (46) The second principle is “that the political instinct or desire is one of these things which they hold in common”. (46) The essence of democracy is best observed in fairy tales. “Fairyland is nothing but the sunny country of common sense.” (49) There is great value in being able to keep things simple when it comes to explaining and understanding the profound.
The pessimist and the optimist are discussed as they relate to patriotism. The pessimist “does not love what he chastises”. (71) The optimist “will not wash the world, but he will whitewash the world”. (71) It is optimism that can lead to reform. “What a man can believe depends on his philosophy, not upon the clock of the century.” (77) Nature should be enjoyed but it should not be worshipped. “Christian pleasure was poetic, (not prosaic) for it dwelt on the unnaturalness of everything in the light of the supernatural.” (83)
“It is very hard for a man to defend anything of which he is entirely convinced.” (87) Paradoxes of Christianity are examined, e.g. pacifism and aggression, being exclusive and being inclusive, etc. The mixture of two extreme things has the potential of the dilution of each with a resulting form of balance. This demonstrated with charity, e.g. “The criminal we must forgive, the crime we must not forgive.” (101)
Change is described as “the eternal revolution” (109) and is demonstrated by evolution and reform. “For the orthodox there can always be a revolution; for revolution is a restoration.” (117)
Modern language has produced mental laziness. Simple language, e.g. sentences with one syllable words, forces us to think. It is demonstrated that ‘liberal theologians’ are not as liberal as they think they are. There is much more liberalism in believing miracles than in rejecting them. A comparison of Buddhism and Christianity is made to dispel the suggestions that they are indeed similar. “Christendom has excelled in the narrative romance exactly because it has insisted on the theological free-will.” (147) “Orthodoxy- is the natural fountain of revolution and reform.” (149)
“My own case for Christianity is rational; but not simple.” (160) The agnostics have their facts wrong. An argument is presented for the rationality of believing in miracles. “Christianity satisfies suddenly and perfectly man’s ancestral instinct for being the right way up: satisfies it supremely in this: that by its creed joy becomes something gigantic and sadness something special and small.” (171)
www.henrydirksen.blogspot.com
Chesterton, G.K. Orthodoxy. The classic account of a remarkable Christian experience. Harold Shaw Publishers. 1994.
Comment. Henry.
In many of the books that I have read over the years there have been many quotes by G.K.Chesteron. When I was able to borrow this book from a friend I was quite excited to read it. If I had to write an exam on the contents of this book for credit in a course I would find that frightening. If I had the opportunity to audit a course on the contents I would do it in a heartbeat. I was really struck by the author’s humour. His content is profound and gave me much to ponder.
This book was written in response to a basic question: What is a person to believe? The starting point of the answer is an acceptance of the fact of sin.
Madness (insanity) is an amazing characteristic of humans. “Imagination does not breed insanity. Exactly what does breed insanity is reason.” (12) For a man to believe in himself is madness. “Mysticism keeps men sane.” (24)
The restraining of arrogance and the appetite of man is an aspect of humility. It is an attempt for man to make himself well. There is a danger that humility can make a man impotent. Mental modesty (humility) can lead to “intellectual helplessness”. (30) which in turn has the potential of eroding the intellect. To sum up our contention so far, we may say that the most characteristic philosophies have not only a touch of mania, but a touch of suicidal mania.” (35)
G.K. explains his belief in democracy. It involves two principles. The first is that “the things common to all men are more important than the things peculiar to any men”. (46) The second principle is “that the political instinct or desire is one of these things which they hold in common”. (46) The essence of democracy is best observed in fairy tales. “Fairyland is nothing but the sunny country of common sense.” (49) There is great value in being able to keep things simple when it comes to explaining and understanding the profound.
The pessimist and the optimist are discussed as they relate to patriotism. The pessimist “does not love what he chastises”. (71) The optimist “will not wash the world, but he will whitewash the world”. (71) It is optimism that can lead to reform. “What a man can believe depends on his philosophy, not upon the clock of the century.” (77) Nature should be enjoyed but it should not be worshipped. “Christian pleasure was poetic, (not prosaic) for it dwelt on the unnaturalness of everything in the light of the supernatural.” (83)
“It is very hard for a man to defend anything of which he is entirely convinced.” (87) Paradoxes of Christianity are examined, e.g. pacifism and aggression, being exclusive and being inclusive, etc. The mixture of two extreme things has the potential of the dilution of each with a resulting form of balance. This demonstrated with charity, e.g. “The criminal we must forgive, the crime we must not forgive.” (101)
Change is described as “the eternal revolution” (109) and is demonstrated by evolution and reform. “For the orthodox there can always be a revolution; for revolution is a restoration.” (117)
Modern language has produced mental laziness. Simple language, e.g. sentences with one syllable words, forces us to think. It is demonstrated that ‘liberal theologians’ are not as liberal as they think they are. There is much more liberalism in believing miracles than in rejecting them. A comparison of Buddhism and Christianity is made to dispel the suggestions that they are indeed similar. “Christendom has excelled in the narrative romance exactly because it has insisted on the theological free-will.” (147) “Orthodoxy- is the natural fountain of revolution and reform.” (149)
“My own case for Christianity is rational; but not simple.” (160) The agnostics have their facts wrong. An argument is presented for the rationality of believing in miracles. “Christianity satisfies suddenly and perfectly man’s ancestral instinct for being the right way up: satisfies it supremely in this: that by its creed joy becomes something gigantic and sadness something special and small.” (171)
www.henrydirksen.blogspot.com
Thursday, October 22, 2009
William and Catherine Booth
Book Review.
Yaxley, Trevor. Vanderwal, Carolyn. William and Catherine Booth. The life and legacy of the Booths, founders of the Salvation Army. Bethany House 2003.
Comment. Henry.
The Salvation Army is a very unique organization that is ministering all over the world. A major reason for this uniqueness is the uniqueness of its founders William and Catherine Booth. Their biography reveals two people with a tremendous passion for the lost and an approach how the gospel was brought to these people, first in England and then spreading around the world.
Catherine Mumford was a very compassionate caring person from her childhood on. She cared for the needy and was very sensitive about injustice. Even as a child she developed very strong biblical convictions. She was of delicate health. In 1850 she became part of the Methodist Reform Union, a break-away group of the Methodists.
William Booth became a Christian at age 15. A year later his father died and William became an apprentice to a pawn broker to help support the family. During this time he became a ‘boy-preacher’ on the streets of the Bottoms the slum district of Nottingham. At age 21 he moved to London. The Methodist church that he was member of did not accept his street preaching. Through the support of Edward Rabbits, William was able to go into full-time ministry. “William’s mission was clear; ‘Go for souls! Go for the worst!’” (63)
William and Catherine had a short courtship of several months followed by a three year engagement. “This was to become a union of thoughtful biblical conviction and evangelistic charisma, fervor, and boldness.” (77) William had a brief association with the Congregationalists. He took on the responsibility of some Reform churches north of London. Later he became part of the New Connexion Conference. William and Catherine were married June 16, 1855.
For the next two years William carried on evangelistic meetings and crusades. In 1857 he was assigned to a pastoral position in Brighouse. The Booths moved to Gateshead. Catherine began her ‘public’ ministry teaching women but soon became involved in preaching sharing that ministry with William. Holiness became an important part of their preaching.
In 1861 the Booths began a ministry of faith with no denominational connections. They had crusades and revival campaigns first in Cornwall and then in Wales. Eventually East London became their area of focus. An unconvential aspect of their crusades was the use of testimonies by converts. Their motto was; “Every man (woman) saved and every man at work saving others.” (130) Along with the spiritual needs efforts were always made to look after physical needs. The result was the birth of the Salvation Army.
William developed the organization along military lines. He was the general with officers under him. The uniforms and the music became features of the Army. The Booth children all became involved in their parents mission. Wherever the Army went they experienced opposition. It was both physical, attacks on their parades, and spiritual with disruptions during meetings and criticisms from leaders of other churches and unbelievers. When the Army had their first international congress in 1886 there were sixteen nations represented. A new dimension was added to the Army’s ministry, “a Holy Spirit-inspired welfare strategy”. (219) It was introduced in three phases, “The city colony, the farm colony and the colony across the sea”. (222)
It was discovered that Catherine had terminal cancer and on October 4, 1890 she passed away. Catherine’s death was devastating for William but he finished strong in his leadership of the Army. He passed away on August 20, 1912. Bramwell, the oldest son received the mantle of leadership of the Army. Some of his siblings were not able to work with him and they started their own ministries.
The Salvation Army is still a very effective organization committed to serving mankind worldwide and operating in its military style. Their uniforms make them easy to recognize and gives them access to many ares of need in our society
Yaxley, Trevor. Vanderwal, Carolyn. William and Catherine Booth. The life and legacy of the Booths, founders of the Salvation Army. Bethany House 2003.
Comment. Henry.
The Salvation Army is a very unique organization that is ministering all over the world. A major reason for this uniqueness is the uniqueness of its founders William and Catherine Booth. Their biography reveals two people with a tremendous passion for the lost and an approach how the gospel was brought to these people, first in England and then spreading around the world.
Catherine Mumford was a very compassionate caring person from her childhood on. She cared for the needy and was very sensitive about injustice. Even as a child she developed very strong biblical convictions. She was of delicate health. In 1850 she became part of the Methodist Reform Union, a break-away group of the Methodists.
William Booth became a Christian at age 15. A year later his father died and William became an apprentice to a pawn broker to help support the family. During this time he became a ‘boy-preacher’ on the streets of the Bottoms the slum district of Nottingham. At age 21 he moved to London. The Methodist church that he was member of did not accept his street preaching. Through the support of Edward Rabbits, William was able to go into full-time ministry. “William’s mission was clear; ‘Go for souls! Go for the worst!’” (63)
William and Catherine had a short courtship of several months followed by a three year engagement. “This was to become a union of thoughtful biblical conviction and evangelistic charisma, fervor, and boldness.” (77) William had a brief association with the Congregationalists. He took on the responsibility of some Reform churches north of London. Later he became part of the New Connexion Conference. William and Catherine were married June 16, 1855.
For the next two years William carried on evangelistic meetings and crusades. In 1857 he was assigned to a pastoral position in Brighouse. The Booths moved to Gateshead. Catherine began her ‘public’ ministry teaching women but soon became involved in preaching sharing that ministry with William. Holiness became an important part of their preaching.
In 1861 the Booths began a ministry of faith with no denominational connections. They had crusades and revival campaigns first in Cornwall and then in Wales. Eventually East London became their area of focus. An unconvential aspect of their crusades was the use of testimonies by converts. Their motto was; “Every man (woman) saved and every man at work saving others.” (130) Along with the spiritual needs efforts were always made to look after physical needs. The result was the birth of the Salvation Army.
William developed the organization along military lines. He was the general with officers under him. The uniforms and the music became features of the Army. The Booth children all became involved in their parents mission. Wherever the Army went they experienced opposition. It was both physical, attacks on their parades, and spiritual with disruptions during meetings and criticisms from leaders of other churches and unbelievers. When the Army had their first international congress in 1886 there were sixteen nations represented. A new dimension was added to the Army’s ministry, “a Holy Spirit-inspired welfare strategy”. (219) It was introduced in three phases, “The city colony, the farm colony and the colony across the sea”. (222)
It was discovered that Catherine had terminal cancer and on October 4, 1890 she passed away. Catherine’s death was devastating for William but he finished strong in his leadership of the Army. He passed away on August 20, 1912. Bramwell, the oldest son received the mantle of leadership of the Army. Some of his siblings were not able to work with him and they started their own ministries.
The Salvation Army is still a very effective organization committed to serving mankind worldwide and operating in its military style. Their uniforms make them easy to recognize and gives them access to many ares of need in our society
Thursday, October 15, 2009
The Present Future
Book Review.
McNeal, Reggie. The Present Future. Six tough questions for the church. Jossey-Bass. 2003.
Comment. Henry.
Because of its publication date this book is no longer contemporary but it certainly addresses some contemporary issues. His book Missional Renaissance is the contemporary response. (See former review.)
Reggie has become somewhat of a ‘guru’ for necessary change in churches to be relevant in today’s culture. He pushes us toward the future without desecrating the past. He is asking questions that are helpful to get on track (or back on track) regarding the place and purpose of the church and its function in community.
The church in America needs to become more missional. Regarding God the church has changed so much that “God doesn’t have to show up to get done what’s being done”. (6) Spiritual vitality is not a result of church activity. Institutional religion has lost its appeal.
The first of the ‘six tough questions that are being asked is; “How do we deconvert from Churchianity to Christianity?” (11) This involves a return to a kingdom of God focus. The pros and cons of the church growth movement are presented.
The second question is; “How do we transform our community?” (26) This requires an outward focus, a missional spirituality. It must be love in action where people live.
The third question posed is; “How do we turn members into missionaries?” (48) Missionaries must learn the language of the culture they are working in. It is the language of modernity and post-modernity. A plan is presented on how to “create a culture informed missiology”. (61) This requires a change to a church ‘scorecard’ and such a change will be met with serious opposition.
Question four is: How do we develop followers of Jesus?” (73) Spiritual formation, which should be part of a follower’s life, happens through personal life coaching. Christ like ministry is giving “the missional expression of the love of God” (81) to others. Discipleship is learned from experience not in a classroom.
“How do we prepare for the future?” is the fifth question. The key word in this question focuses on preparation not planning. Spiritual preparation has five elements; “vision, values, results, strengths and learning”. (96) Vision and values must be in alignment and then the results will be determined. “What gets rewarded gets done” (108) so be careful what you reward. Focus on strengths but don’t ignore weaknesses. Dealing with weaknesses involves learning.
The last question is; “How do we develop leaders for the Christian movement?” (129) The need is for apostolic leaders who order their lives around a missionary purpose. The training of such leaders does not happen in conventional (church) institutions of education. The areas of learning for apostolic leaders are “paradigm issues, microskill development, resources development and personal growth”. (130)
Reggie ends his book with a section that stresses what he is not saying about the church. This is helpful in processing his thesis.
McNeal, Reggie. The Present Future. Six tough questions for the church. Jossey-Bass. 2003.
Comment. Henry.
Because of its publication date this book is no longer contemporary but it certainly addresses some contemporary issues. His book Missional Renaissance is the contemporary response. (See former review.)
Reggie has become somewhat of a ‘guru’ for necessary change in churches to be relevant in today’s culture. He pushes us toward the future without desecrating the past. He is asking questions that are helpful to get on track (or back on track) regarding the place and purpose of the church and its function in community.
The church in America needs to become more missional. Regarding God the church has changed so much that “God doesn’t have to show up to get done what’s being done”. (6) Spiritual vitality is not a result of church activity. Institutional religion has lost its appeal.
The first of the ‘six tough questions that are being asked is; “How do we deconvert from Churchianity to Christianity?” (11) This involves a return to a kingdom of God focus. The pros and cons of the church growth movement are presented.
The second question is; “How do we transform our community?” (26) This requires an outward focus, a missional spirituality. It must be love in action where people live.
The third question posed is; “How do we turn members into missionaries?” (48) Missionaries must learn the language of the culture they are working in. It is the language of modernity and post-modernity. A plan is presented on how to “create a culture informed missiology”. (61) This requires a change to a church ‘scorecard’ and such a change will be met with serious opposition.
Question four is: How do we develop followers of Jesus?” (73) Spiritual formation, which should be part of a follower’s life, happens through personal life coaching. Christ like ministry is giving “the missional expression of the love of God” (81) to others. Discipleship is learned from experience not in a classroom.
“How do we prepare for the future?” is the fifth question. The key word in this question focuses on preparation not planning. Spiritual preparation has five elements; “vision, values, results, strengths and learning”. (96) Vision and values must be in alignment and then the results will be determined. “What gets rewarded gets done” (108) so be careful what you reward. Focus on strengths but don’t ignore weaknesses. Dealing with weaknesses involves learning.
The last question is; “How do we develop leaders for the Christian movement?” (129) The need is for apostolic leaders who order their lives around a missionary purpose. The training of such leaders does not happen in conventional (church) institutions of education. The areas of learning for apostolic leaders are “paradigm issues, microskill development, resources development and personal growth”. (130)
Reggie ends his book with a section that stresses what he is not saying about the church. This is helpful in processing his thesis.
Sunday, October 11, 2009
God's War On Terror.
Book Review.
Shoebat, Walid. Richardson, Joel. God’s War On Terror. Islam, Prophecy and the Bible. Top Executive Media. 2008
Walid Shoebat Foundation. Walid@shoebat.com www.Shoebat.com
Comment. Henry.
Walid is a former terrorist who has become a severe critic of Islam and presents a view of interpreting biblical prophecy through eastern eyes as a former Muslim. His thesis is the explanation of Islamic End-Times. He warns Westerners about the real threat of Islam especially for Jews and Christians and any other religion that is not Muslim. The agenda of Islam has not basically changed from the time of the militancy of Mohammed. We have here a resource of over 500 pages that uses scripture to present the case against Islam as a blasphemous religion.
Walid has a reputation among Anti-Christians that he wears as a “badge of honour”. (10) i.e. a bigot. He is graffic in describing his leftist American countrymen as Anti-Christian. Peace is very much available with Muslims on their terms. To refuse tolerance and compromise is to be labelled a bigot. When we sing “There’s no God like Jehovah” we affirm our bigotry.
“Islam is the religion of the Antichrist.” (25) There is nothing more anti-Christian than the Muslim creed; there is no God but Allah. The nations that God destroys in the end times are Muslim nations. Numerous references are given to support this claim. Israel is continually pressured by the West to release (Muslim) PLO terrorists. There will never be peace between Israel and the (Muslim) PLO.
Muslims believe that when the Mahid (the Muslim Messiah) arrives his rule will result in the destruction by violence of all opposition of those who oppose Islam. The Mahid is referred to in scripture as the Antichrist. “Christianity is Calvary. Islam is cavalry.” (53)
There are many similarities between the Antichrist and Mahid. Islam is revealed as a religion of deception and violence. It is fundamentally committed to the destruction of all non-Muslims and every non-Muslim faith, especially Jews and Christians.
Many O.T. prophecies are presented that support the claim that Christ will wage wars with Muslim nations. Christians will be involved in the battle for Jerusalem (against Islam). The nations referred to in Ezekiel 27-32 are Muslim nations. The Psalms contain references to Christ waring against an Islamic alliance.
A section of the book deals with Western misconceptions about biblical prophecy that arise out of what are described as incorrect interpretations. He defends his position by explaining his approach to symbolism and allegories. If the Anti-Christ comes out of Islam it gives a different (non-western) interpretation of many biblical prophecies.
The mystery of Babylon, the mother of harlots, is explained in terms of the Islamic connection. Turkey is revealed as the Anti-Christ nation. “The call for a unified Islamic coalition ruled by an Islamic dictator is now quickly becoming a reality.” (445) Muslims are the fastest growing religious group in the world. The ‘great apostasy’ prophecy that we find in scripture could easily be fulfilled by Islam. Islam had a great surge of converts in America since 9-11. The same could be said of other nations.
Shoebat, Walid. Richardson, Joel. God’s War On Terror. Islam, Prophecy and the Bible. Top Executive Media. 2008
Walid Shoebat Foundation. Walid@shoebat.com www.Shoebat.com
Comment. Henry.
Walid is a former terrorist who has become a severe critic of Islam and presents a view of interpreting biblical prophecy through eastern eyes as a former Muslim. His thesis is the explanation of Islamic End-Times. He warns Westerners about the real threat of Islam especially for Jews and Christians and any other religion that is not Muslim. The agenda of Islam has not basically changed from the time of the militancy of Mohammed. We have here a resource of over 500 pages that uses scripture to present the case against Islam as a blasphemous religion.
Walid has a reputation among Anti-Christians that he wears as a “badge of honour”. (10) i.e. a bigot. He is graffic in describing his leftist American countrymen as Anti-Christian. Peace is very much available with Muslims on their terms. To refuse tolerance and compromise is to be labelled a bigot. When we sing “There’s no God like Jehovah” we affirm our bigotry.
“Islam is the religion of the Antichrist.” (25) There is nothing more anti-Christian than the Muslim creed; there is no God but Allah. The nations that God destroys in the end times are Muslim nations. Numerous references are given to support this claim. Israel is continually pressured by the West to release (Muslim) PLO terrorists. There will never be peace between Israel and the (Muslim) PLO.
Muslims believe that when the Mahid (the Muslim Messiah) arrives his rule will result in the destruction by violence of all opposition of those who oppose Islam. The Mahid is referred to in scripture as the Antichrist. “Christianity is Calvary. Islam is cavalry.” (53)
There are many similarities between the Antichrist and Mahid. Islam is revealed as a religion of deception and violence. It is fundamentally committed to the destruction of all non-Muslims and every non-Muslim faith, especially Jews and Christians.
Many O.T. prophecies are presented that support the claim that Christ will wage wars with Muslim nations. Christians will be involved in the battle for Jerusalem (against Islam). The nations referred to in Ezekiel 27-32 are Muslim nations. The Psalms contain references to Christ waring against an Islamic alliance.
A section of the book deals with Western misconceptions about biblical prophecy that arise out of what are described as incorrect interpretations. He defends his position by explaining his approach to symbolism and allegories. If the Anti-Christ comes out of Islam it gives a different (non-western) interpretation of many biblical prophecies.
The mystery of Babylon, the mother of harlots, is explained in terms of the Islamic connection. Turkey is revealed as the Anti-Christ nation. “The call for a unified Islamic coalition ruled by an Islamic dictator is now quickly becoming a reality.” (445) Muslims are the fastest growing religious group in the world. The ‘great apostasy’ prophecy that we find in scripture could easily be fulfilled by Islam. Islam had a great surge of converts in America since 9-11. The same could be said of other nations.
Saturday, October 3, 2009
Love Beyond Reason
Book Review.
Ortberg, John. Love Beyond Reason. Moving God’s love from your head to your heart. Zondervan. 1998.
Comment. Henry.
I never tire of hearing about, reading about, experiencing God’s love. John has given us a resource that presents God’s love in very simple words with powerful illustrations. Such love is very freeing and empowering.
Because of our sinfulness, we are all need of “a love that creates value in what is loved”. (16) Such love we call charity, agape. When we declare that we love God we must understand that we must also love others. It is very encouraging to learn from scripture that God pays attention, ‘turns his face toward us’. In fact he makes his face ‘shine on us’. As we make the effort to do the same to others we must listen to Jesus.
Very few of Jesus’ miracles happened without his personal touch. He was not infected by the diseases of the people he touch but rather they were infected by his healing power. We should be ‘infectious’ as we touch others. God is “the Lord of the second chance”. (76) The lessons that Jesus teaches are sound, e.g. don’t build your house on sand. Contentment comes as we know that we are loved.
Desert experiences of our life are essential to our spiritual growth. “Without grace, life is clumsy, awkward business.” (156) Discipleship (discipline) is basic to peace. Being loved means being chosen. Envy is a product of not being chosen. In the environment of God’s love there is safety. In the hide and seek of life God is IT. By far the greatest demonstration of God’s (unreasonable) love was when he took upon himself the limitations of humanity so that he provides forgiveness and a relationship with himself for all of us.
Ortberg, John. Love Beyond Reason. Moving God’s love from your head to your heart. Zondervan. 1998.
Comment. Henry.
I never tire of hearing about, reading about, experiencing God’s love. John has given us a resource that presents God’s love in very simple words with powerful illustrations. Such love is very freeing and empowering.
Because of our sinfulness, we are all need of “a love that creates value in what is loved”. (16) Such love we call charity, agape. When we declare that we love God we must understand that we must also love others. It is very encouraging to learn from scripture that God pays attention, ‘turns his face toward us’. In fact he makes his face ‘shine on us’. As we make the effort to do the same to others we must listen to Jesus.
Very few of Jesus’ miracles happened without his personal touch. He was not infected by the diseases of the people he touch but rather they were infected by his healing power. We should be ‘infectious’ as we touch others. God is “the Lord of the second chance”. (76) The lessons that Jesus teaches are sound, e.g. don’t build your house on sand. Contentment comes as we know that we are loved.
Desert experiences of our life are essential to our spiritual growth. “Without grace, life is clumsy, awkward business.” (156) Discipleship (discipline) is basic to peace. Being loved means being chosen. Envy is a product of not being chosen. In the environment of God’s love there is safety. In the hide and seek of life God is IT. By far the greatest demonstration of God’s (unreasonable) love was when he took upon himself the limitations of humanity so that he provides forgiveness and a relationship with himself for all of us.
Sunday, September 27, 2009
The Ragamuffin Gospel. Brennan Manning
Manning, Brennan. The Ragamuffin Gospel. Multnomah Publishers. 2000.
Comment. Henry
Brennan lives in Louisiana. His ministry arises out of Willie Juan Ministries. He was trained as a Catholic priest. His presentation is a radical (ragamuffin) view of the gospel that focuses squarely on God’s mercy and love and Christ’s demonstration of that mercy and love to ‘ragamuffins’ during his earthly ministry. This is a delightful thought- provoking read.
God’s grace and love is unconditional, without respecter of person. It is good news! “Creation discloses a power that baffles our minds and beggars our speech.” (36) In the gospel of grace there is no dichotomy between God’s power and his love.
The gospel is powerfully y portrayed in Jesus’ meal-sharing, a custom of his day reserved only for those who were intimate. Jesus’ actions communicate love, acceptance, and forgiveness. “Repentance is not what we do in order to earn forgiveness; it what we do because we have been forgiven.” (74) The gospel is all about love that drives out fear. Fear keeps us from honesty. There is nothing that can separate us from the love of Christ. Believe it! “Dear Lord, grant me the grace of wonder.” Joshua Abraham Heschel. Practicing “evangelism by concussion” (121) is part of the gospel.
When our actions do not match our words we become guilty of severe hypocrisy. Freedom that Christ offers has always been threatened by those who feel that such a gift is too difficult to handle without outside control and/or management. Christ’s freedom is very empowering. Such freedom is not without failure which leads to growth and maturation.
“Christianity (the gospel) is not primarily a moral code but a grace-laden mystery; it is not essentially a philosophy of love but a love affair; it is not keeping rules with clenched fists but receiving a gift with open hands.” (204)
www.henrydirksen,bolgspot.com
Comment. Henry
Brennan lives in Louisiana. His ministry arises out of Willie Juan Ministries. He was trained as a Catholic priest. His presentation is a radical (ragamuffin) view of the gospel that focuses squarely on God’s mercy and love and Christ’s demonstration of that mercy and love to ‘ragamuffins’ during his earthly ministry. This is a delightful thought- provoking read.
God’s grace and love is unconditional, without respecter of person. It is good news! “Creation discloses a power that baffles our minds and beggars our speech.” (36) In the gospel of grace there is no dichotomy between God’s power and his love.
The gospel is powerfully y portrayed in Jesus’ meal-sharing, a custom of his day reserved only for those who were intimate. Jesus’ actions communicate love, acceptance, and forgiveness. “Repentance is not what we do in order to earn forgiveness; it what we do because we have been forgiven.” (74) The gospel is all about love that drives out fear. Fear keeps us from honesty. There is nothing that can separate us from the love of Christ. Believe it! “Dear Lord, grant me the grace of wonder.” Joshua Abraham Heschel. Practicing “evangelism by concussion” (121) is part of the gospel.
When our actions do not match our words we become guilty of severe hypocrisy. Freedom that Christ offers has always been threatened by those who feel that such a gift is too difficult to handle without outside control and/or management. Christ’s freedom is very empowering. Such freedom is not without failure which leads to growth and maturation.
“Christianity (the gospel) is not primarily a moral code but a grace-laden mystery; it is not essentially a philosophy of love but a love affair; it is not keeping rules with clenched fists but receiving a gift with open hands.” (204)
www.henrydirksen,bolgspot.com
Wednesday, September 23, 2009
A Love Worth Giving. Max Lucado.
Lucado, Max. A Love Worth Giving. Living in the overflow of God’s love. W Publishing Group. 2002.
Comment. Henry.
Max has given us his ‘exposition’ of 1 Corinthians 13. His illustrations and insights are inspiring and make scripture come alive. When we receive (God’s) love and don’t share and/or practice that love we live a lie. Max helps us to understand God’s love in such a way that we will discover that it is “a love worth giving”.
Based on Luke 7:47, Max talks about loving based on love received from God. Patience is God’s “premier expression of love”. (14) It cannot be given until it is received. With patience comes understanding. Another expression of love is kindness. We demonstrate it as we experience it.
Love does not tolerate a ‘pecking order’ of relationships or rudeness of any sort. We are all affected by the malady of self-seeking which has no part in love. “What we don’t have is so much less than what we have.” (69) Anger cannot survive in the presence of love. Rather than focusing on the wrongs (wrongdoers) of life focus on the blessings (God’s mercies). Love delights in truth. The love of Christ is truly into ‘all things’. ! Corinthians 13:7. Love protects. It endures and never fails.
Max includes a discussion guide for those who would like to use this book as a learning/teaching tool.
Comment. Henry.
Max has given us his ‘exposition’ of 1 Corinthians 13. His illustrations and insights are inspiring and make scripture come alive. When we receive (God’s) love and don’t share and/or practice that love we live a lie. Max helps us to understand God’s love in such a way that we will discover that it is “a love worth giving”.
Based on Luke 7:47, Max talks about loving based on love received from God. Patience is God’s “premier expression of love”. (14) It cannot be given until it is received. With patience comes understanding. Another expression of love is kindness. We demonstrate it as we experience it.
Love does not tolerate a ‘pecking order’ of relationships or rudeness of any sort. We are all affected by the malady of self-seeking which has no part in love. “What we don’t have is so much less than what we have.” (69) Anger cannot survive in the presence of love. Rather than focusing on the wrongs (wrongdoers) of life focus on the blessings (God’s mercies). Love delights in truth. The love of Christ is truly into ‘all things’. ! Corinthians 13:7. Love protects. It endures and never fails.
Max includes a discussion guide for those who would like to use this book as a learning/teaching tool.
Saturday, September 5, 2009
Assumptions That Affect Our Lives
Book Review
Overman, Christian. Assumptions That Affect Our Lives. Pub. Micah 6:8. 1996.
C.O. – Director of adult education at North Seattle Christian Fellowship.
Comment. Henry
Christian’s book comes out of a concern about the state of affairs spiritually in America. (Our situation in Canada is probably worse.) He identifies assumptions that he feels are responsible for this state and traces where these assumptions come from. I am sure the situation has changed considerably since the writing of this book. As far as he goes with the topic, Christian has made a practical contribution to the challenge of being relevant in our culture.
We make life decisions based on assumptions that may require some examination in order to live fulfilled lives. Many of our cultural assumptions come from the ancient Greeks and Hebrews. The Greeks valued the form. The Hebrews valued essence. Our (American) culture is displaying Greek similarities just before its destruction.
It was the ancient Greeks who first came up with notion of life Nature being responsible for the origin and propagation of life. The Hebrews believed in and worshipped a God who created nature and who continues to maintain it. “Without God life has no meaning or value.” (53) Only man in God’s creation bears his distinction.
Greeks based the concept of truth on reason. Hebrews based truth on revelation which gave direction to reason. True freedom can only be experienced within the protection of “transcendent laws and orderliness”. (90) Under the authority of God man has been given ‘dominion’ over the earth.
One of the dramatic indicators of the decay of our culture is the erosion of the sanctity of life. The Hebrews differed from other nations because of their family values. Our culture values self-expression mor than self-control.
The Hebrews did not produce many philosophers. They had a balanced view of the spiritual and the physical. The influence of Plato and Aristotle are a part of our cultural dualism of the sacred and the secular. “The voice of the church was relegated to a narrow sphere of life known as ‘religion’.” (172) Some suggestions are made to help deal with the sacred-secular challenge.
Our culture has relegated the kingdom of God to the religious and private areas of life. The separation of church and state should legitimize the separation of God from civil government. The founding fathers considered education to include the sciences, arts, and religion. “The Hebrew model of education rests upon a moral base, not an academic one.” (225) An interesting defence is made for the values taught by the Puritans. Deism, Darwinism, Neopaganism, and the influences of Roman and Greek culture are identified as reasons for America getting off track. If the Hebrews could experience restoration with all that they were into, there is optimism for a spiritual restoration for our nation (culture).
www.henrydirksen.blogspot.com
Overman, Christian. Assumptions That Affect Our Lives. Pub. Micah 6:8. 1996.
C.O. – Director of adult education at North Seattle Christian Fellowship.
Comment. Henry
Christian’s book comes out of a concern about the state of affairs spiritually in America. (Our situation in Canada is probably worse.) He identifies assumptions that he feels are responsible for this state and traces where these assumptions come from. I am sure the situation has changed considerably since the writing of this book. As far as he goes with the topic, Christian has made a practical contribution to the challenge of being relevant in our culture.
We make life decisions based on assumptions that may require some examination in order to live fulfilled lives. Many of our cultural assumptions come from the ancient Greeks and Hebrews. The Greeks valued the form. The Hebrews valued essence. Our (American) culture is displaying Greek similarities just before its destruction.
It was the ancient Greeks who first came up with notion of life Nature being responsible for the origin and propagation of life. The Hebrews believed in and worshipped a God who created nature and who continues to maintain it. “Without God life has no meaning or value.” (53) Only man in God’s creation bears his distinction.
Greeks based the concept of truth on reason. Hebrews based truth on revelation which gave direction to reason. True freedom can only be experienced within the protection of “transcendent laws and orderliness”. (90) Under the authority of God man has been given ‘dominion’ over the earth.
One of the dramatic indicators of the decay of our culture is the erosion of the sanctity of life. The Hebrews differed from other nations because of their family values. Our culture values self-expression mor than self-control.
The Hebrews did not produce many philosophers. They had a balanced view of the spiritual and the physical. The influence of Plato and Aristotle are a part of our cultural dualism of the sacred and the secular. “The voice of the church was relegated to a narrow sphere of life known as ‘religion’.” (172) Some suggestions are made to help deal with the sacred-secular challenge.
Our culture has relegated the kingdom of God to the religious and private areas of life. The separation of church and state should legitimize the separation of God from civil government. The founding fathers considered education to include the sciences, arts, and religion. “The Hebrew model of education rests upon a moral base, not an academic one.” (225) An interesting defence is made for the values taught by the Puritans. Deism, Darwinism, Neopaganism, and the influences of Roman and Greek culture are identified as reasons for America getting off track. If the Hebrews could experience restoration with all that they were into, there is optimism for a spiritual restoration for our nation (culture).
www.henrydirksen.blogspot.com
Monday, August 31, 2009
The Release of the Spirit.
Book Review.
Nee, Watchman. The Release of the Spirit. Pub. Sure Foundation. 1965.
Comment. Henry.
Knowing that the author is a Chinese pastor who lived in China during a very stressful time, especially for believers, helps to put his writings in context. This is obviously a translation and assumes some understanding of the culture (religious and political) of the time and place. The thrust of the message is probably familiar to church people who are seniors. It is heavily guilt ridden with very little focus on relationship and what would today be described as missional and/or incarnational. Younger readers will certainly find this resource ‘thought provoking’.
Here is how Watchman explains our spiritual being. We are made up of body, soul, and spirit. The spirit he refers to as the “inner man”, the soul is the “outer man”, and the body is the “outermost man”. God’s indwelling takes place in the inner man. Thoughts will, and emotion are part of the outer man. It must become the “organ or vessel for the spirit”. (5) The outermost man must be broken in order for the inner man to become effective in God’s work. “The cross must destroy all that belongs to our outward man- our opinions, our ways, our cleverness, our self-love, our all.” (15) When this has happened we begin to enjoy the presence and peace of God. Our spirit will not be released if our outward man is not broken.
There can be no spiritual discernment of another person’s need until we have experienced brokenness. Brokenness is what is required for us to gain from the reading of the scripture. There can be no effective ministry, powerful preaching through the quickening of the Spirit until there is brokenness. It is through the “discipline of the Holy Spirit” (57) that the outward man is destroyed.
The release of the Spirit happens when the outward man (body) is destroyed. This is the basic lesson of this book.
www.henrydirksen.blogspot.com
Nee, Watchman. The Release of the Spirit. Pub. Sure Foundation. 1965.
Comment. Henry.
Knowing that the author is a Chinese pastor who lived in China during a very stressful time, especially for believers, helps to put his writings in context. This is obviously a translation and assumes some understanding of the culture (religious and political) of the time and place. The thrust of the message is probably familiar to church people who are seniors. It is heavily guilt ridden with very little focus on relationship and what would today be described as missional and/or incarnational. Younger readers will certainly find this resource ‘thought provoking’.
Here is how Watchman explains our spiritual being. We are made up of body, soul, and spirit. The spirit he refers to as the “inner man”, the soul is the “outer man”, and the body is the “outermost man”. God’s indwelling takes place in the inner man. Thoughts will, and emotion are part of the outer man. It must become the “organ or vessel for the spirit”. (5) The outermost man must be broken in order for the inner man to become effective in God’s work. “The cross must destroy all that belongs to our outward man- our opinions, our ways, our cleverness, our self-love, our all.” (15) When this has happened we begin to enjoy the presence and peace of God. Our spirit will not be released if our outward man is not broken.
There can be no spiritual discernment of another person’s need until we have experienced brokenness. Brokenness is what is required for us to gain from the reading of the scripture. There can be no effective ministry, powerful preaching through the quickening of the Spirit until there is brokenness. It is through the “discipline of the Holy Spirit” (57) that the outward man is destroyed.
The release of the Spirit happens when the outward man (body) is destroyed. This is the basic lesson of this book.
www.henrydirksen.blogspot.com
Tuesday, August 25, 2009
Too Small To Ignore.
Book Review.
Stafford, Wes. Too Small To Ignore. Why the least of these matters most. Waterbrook Press. 2007.
W.S.- Dr. Stafford is president of Compassion International one of the world’s largest Christian child-development agencies, partnering with more than sixty-five denominations and thousands of churches to serve more than six hundred thousand children in twenty-three countries.
Comment. Henry.
Although the focus of the book is the work of Compassion International it is very much a biography of its president. It is a story of great suffering and tragedy that became a driving force for good. It champions children and those who are involved with helping children realize their potential.
Wes spent his childhood in an African village of the Ivory Coast and in a residential school for missionary children, Bandulo Christian Academy, 750 miles away. The village part of his childhood was heaven compared to the school part which was hell. That hell was physical, emotional, and spiritual abuse of major proportions by the adults of the school. As a ten year old child Wes became the first child to break the silence forced upon the children to keep parents and other ‘outside’ adults from knowing what was going on.
Wes explains how his understanding of community and relationships developed in his life in the environment of a close African village. He felt involved and needed as a child in his father’s missionary ministry. He observed very strong relationships in a primitive culture. This gives him a unique understanding and motivation in his present ministry.
All the children of the boarding school during the time Wes and his sister were there experienced serious trauma. Many of them were damaged for life. As an adult Wes was able to turn that damage into good. He became a ‘fanatical’ champion for children. He was able to use the pain to become a “superachiever, which is a prison of its own”. (263)
For most of my 36 years as a school teacher I worked with elementary aged children. I was encouraged by the reading of this book that I did have an attitude toward these children that was based on Jesus’ teaching about the importance of “the least of these”. It was also a reminder for me to not neglect opportunities that I still have to encourage and empower children in their faith and development and the realization of their potential.
www.henrydirksen.blogspot.com
Stafford, Wes. Too Small To Ignore. Why the least of these matters most. Waterbrook Press. 2007.
W.S.- Dr. Stafford is president of Compassion International one of the world’s largest Christian child-development agencies, partnering with more than sixty-five denominations and thousands of churches to serve more than six hundred thousand children in twenty-three countries.
Comment. Henry.
Although the focus of the book is the work of Compassion International it is very much a biography of its president. It is a story of great suffering and tragedy that became a driving force for good. It champions children and those who are involved with helping children realize their potential.
Wes spent his childhood in an African village of the Ivory Coast and in a residential school for missionary children, Bandulo Christian Academy, 750 miles away. The village part of his childhood was heaven compared to the school part which was hell. That hell was physical, emotional, and spiritual abuse of major proportions by the adults of the school. As a ten year old child Wes became the first child to break the silence forced upon the children to keep parents and other ‘outside’ adults from knowing what was going on.
Wes explains how his understanding of community and relationships developed in his life in the environment of a close African village. He felt involved and needed as a child in his father’s missionary ministry. He observed very strong relationships in a primitive culture. This gives him a unique understanding and motivation in his present ministry.
All the children of the boarding school during the time Wes and his sister were there experienced serious trauma. Many of them were damaged for life. As an adult Wes was able to turn that damage into good. He became a ‘fanatical’ champion for children. He was able to use the pain to become a “superachiever, which is a prison of its own”. (263)
For most of my 36 years as a school teacher I worked with elementary aged children. I was encouraged by the reading of this book that I did have an attitude toward these children that was based on Jesus’ teaching about the importance of “the least of these”. It was also a reminder for me to not neglect opportunities that I still have to encourage and empower children in their faith and development and the realization of their potential.
www.henrydirksen.blogspot.com
Thursday, August 20, 2009
The Prodigal God
Book Review.
Keller, Timothy. The Prodigal God. Recovering the heart of the Christian faith. Dutton. 2008.
T.K.- pastor of Redeemer Presbyterian Church, Manhattan.
Comment. Henry.
This book is a pastoral exposition of Luke 15: 1-3, 11-32, usually referred to as the parable of the lost son. This exposition will add to your understanding of this portion of scripture and also impact your personal inventory of spiritual resources.
The parable in Luke 15 is more correctly called the parable of a father and his two sons. The two sons represent two groups of people Jesus focused on during his earthly ministry, the religious and the irreligious, the Pharisees and the ‘unbelievers’.
Both sons have acted in very disrespectful ways to their father. The father (Father) has responded to these actions in a most non-traditional way extending grace, forgiveness and love. Both sons have ‘sinned’ against their father, one through his self-discovery and the other through his hypocritical conformity. “The gospel is- everyone is wrong, everyone is loved, and everyone is called to recognize this and change.” (45)
Both sons illustrate truths about ‘lostness’ a biblical metaphor for sin. The younger son lost his way and decided to rebuild his life. The older son responded to his ‘lostness’ with anger and resentment. Anger causes us to loose our moral footing. It reflects an attitude of superiority and self-righteousness. It is suggested that the ‘lostness’ of the older brother may well have had a major part in the decision of the younger brother to do what he did to escape from such hypocrisy. When these brothers (groups of people) come to a point of reconciliation with the father and each other, they come with their own unique baggage which must be dealt with.
“We were created to live in the garden of God.” (95) Until we reach that garden our experience will be that of exiles (prodigals) longing for home. And there will be a feast.
The father’s feast is symbolic of the Father’s feast that is described in Revelation and is for all who have experienced restoration, salvation. That salvation is experiential, material, individual and communal.
www.henrydirksen.blogspot.com
Keller, Timothy. The Prodigal God. Recovering the heart of the Christian faith. Dutton. 2008.
T.K.- pastor of Redeemer Presbyterian Church, Manhattan.
Comment. Henry.
This book is a pastoral exposition of Luke 15: 1-3, 11-32, usually referred to as the parable of the lost son. This exposition will add to your understanding of this portion of scripture and also impact your personal inventory of spiritual resources.
The parable in Luke 15 is more correctly called the parable of a father and his two sons. The two sons represent two groups of people Jesus focused on during his earthly ministry, the religious and the irreligious, the Pharisees and the ‘unbelievers’.
Both sons have acted in very disrespectful ways to their father. The father (Father) has responded to these actions in a most non-traditional way extending grace, forgiveness and love. Both sons have ‘sinned’ against their father, one through his self-discovery and the other through his hypocritical conformity. “The gospel is- everyone is wrong, everyone is loved, and everyone is called to recognize this and change.” (45)
Both sons illustrate truths about ‘lostness’ a biblical metaphor for sin. The younger son lost his way and decided to rebuild his life. The older son responded to his ‘lostness’ with anger and resentment. Anger causes us to loose our moral footing. It reflects an attitude of superiority and self-righteousness. It is suggested that the ‘lostness’ of the older brother may well have had a major part in the decision of the younger brother to do what he did to escape from such hypocrisy. When these brothers (groups of people) come to a point of reconciliation with the father and each other, they come with their own unique baggage which must be dealt with.
“We were created to live in the garden of God.” (95) Until we reach that garden our experience will be that of exiles (prodigals) longing for home. And there will be a feast.
The father’s feast is symbolic of the Father’s feast that is described in Revelation and is for all who have experienced restoration, salvation. That salvation is experiential, material, individual and communal.
www.henrydirksen.blogspot.com
Monday, August 17, 2009
Missional Renaissance
Book Review
McNeal, Reggie. Missional Renaissance. Changing the scorecard for the church. Jossey-Bass. 2009. A Leadership Network publication www.leadnet.org
Comment. Henry
The term ‘missional church’ has become a buzzword among church leaders. Reggie takes this concept to a new level by describing what he calls a Missional Renaissance. He writes as a respected church consultant with a passion for the church in our ‘church-saturated’ culture. This is a must read for those who are serious about church being relevant today.
“The rise of the missional church is the single biggest development in Christianity since the Reformation.” (Intro.) For a church to become missional it will have to make three significant shifts. It needs to shift from an internal focus to an external focus, from program focused to people development, and from church based to kingdom based. These shifts are labeled “Missional Renaissance”.
This renaissance is being fueled by “the emergence of the altruism economy, the search for personal growth, and the hunger for spiritual vitality”. (3)
“The missional church is the people of God partnering with God in his redemptive mission in the world.” (24) Our personal and corporate mission is to bless people and share the life of God with them. To the extent that this goal is not being met, we (the church) need to undertake a ‘realignment’ of our priorities. “Missional is not a place you arrive at but a direction in which you are moving.” (38)
The shift from internal to external is a shift from church-centered to kingdom-centered focus. Such a shift will result in a change of score-card for the church. “What gets rewarded gets done.” (68) There will be a reallocation of resources.
The overwhelming dominance of church programs is a phenomenon of the last century. Shifting from program development to people development is part of becoming missional. People are developed in relationships not programs. The church score-card will focus on changed lives.
The shift from church-based to kingdom-based leadership is a shift from leading an institution to leading a movement. A score-card for such leadership will focus on “paradigm issues, microskill development, resource management, and personal growth”. (158)
Fear is a formidable enemy of legitimate, potentially freeing, change. Change is often resisted by expressed by anger. Change in the church always triggers strong emotions. Reggie has presented a blueprint for change that is scripturally sound with great potential to breathe new life into the church.
www.henrydirksen.blogspot.com
McNeal, Reggie. Missional Renaissance. Changing the scorecard for the church. Jossey-Bass. 2009. A Leadership Network publication www.leadnet.org
Comment. Henry
The term ‘missional church’ has become a buzzword among church leaders. Reggie takes this concept to a new level by describing what he calls a Missional Renaissance. He writes as a respected church consultant with a passion for the church in our ‘church-saturated’ culture. This is a must read for those who are serious about church being relevant today.
“The rise of the missional church is the single biggest development in Christianity since the Reformation.” (Intro.) For a church to become missional it will have to make three significant shifts. It needs to shift from an internal focus to an external focus, from program focused to people development, and from church based to kingdom based. These shifts are labeled “Missional Renaissance”.
This renaissance is being fueled by “the emergence of the altruism economy, the search for personal growth, and the hunger for spiritual vitality”. (3)
“The missional church is the people of God partnering with God in his redemptive mission in the world.” (24) Our personal and corporate mission is to bless people and share the life of God with them. To the extent that this goal is not being met, we (the church) need to undertake a ‘realignment’ of our priorities. “Missional is not a place you arrive at but a direction in which you are moving.” (38)
The shift from internal to external is a shift from church-centered to kingdom-centered focus. Such a shift will result in a change of score-card for the church. “What gets rewarded gets done.” (68) There will be a reallocation of resources.
The overwhelming dominance of church programs is a phenomenon of the last century. Shifting from program development to people development is part of becoming missional. People are developed in relationships not programs. The church score-card will focus on changed lives.
The shift from church-based to kingdom-based leadership is a shift from leading an institution to leading a movement. A score-card for such leadership will focus on “paradigm issues, microskill development, resource management, and personal growth”. (158)
Fear is a formidable enemy of legitimate, potentially freeing, change. Change is often resisted by expressed by anger. Change in the church always triggers strong emotions. Reggie has presented a blueprint for change that is scripturally sound with great potential to breathe new life into the church.
www.henrydirksen.blogspot.com
Monday, August 10, 2009
Life By The Hour
Book Review.
Schroeder, Tim. Iife By The Hour. Knowing when you have had enough- for now. Trafford Publishing. 2009
Comment. Henry.
Tim is a local pastor who has been an impressive model to me regarding his involvement in the community. He writes out of these experiences and a strong commitment to scripture. I appreciated his response when I asked him whom he was targeting with this book; “Your neighbor”. His thesis of living (the Christian) life one hour at a time is a very helpful, fundamentally sound concept.
It is one thing to survive in our spiritual life but it is quite another thing to flourish. Flourishing involves a strategy of living life one hour at a time. Making right decisions (hourly) develops a foundation for making right decisions in the big decisions of life.
We should not accept meaninglessness in our schedule of life. We need continuous personal inspiration. Clear life values are developed and maintained hour by hour, e.g. practicing gratitude. Making sure our soul is alive and well-nourished and our bodies are healthy is our responsibility.
Lofty goals are reached with honest, genuine beginnings. Distractions and hurry, two enemies in our lives, are things that are totally within our control. The solution to stress and fatigue is not inactivity but some wholesome form of re-creation. “Resist predictability.” (102)
We are commanded to forgive. Forgiving is both an event and a process. Worry and anxiety will become fatal if left unchecked and/or unmanaged. The peace of God is a gift that we need to appropriate by faith. At all times recognize the lies in a temptation. The life of a Christ-follower requires total commitment and the giving of your best (one hour at a time). Prayer is fundamental in order to move from surviving to flourishing.
The challenge of not being mastered by money is best accomplished hour by hour. “Those things with the greatest capacity to bring the greatest pleasure also have the capacity to bring the greatest pain.” (190) e.g. our sex life.
Schroeder, Tim. Iife By The Hour. Knowing when you have had enough- for now. Trafford Publishing. 2009
Comment. Henry.
Tim is a local pastor who has been an impressive model to me regarding his involvement in the community. He writes out of these experiences and a strong commitment to scripture. I appreciated his response when I asked him whom he was targeting with this book; “Your neighbor”. His thesis of living (the Christian) life one hour at a time is a very helpful, fundamentally sound concept.
It is one thing to survive in our spiritual life but it is quite another thing to flourish. Flourishing involves a strategy of living life one hour at a time. Making right decisions (hourly) develops a foundation for making right decisions in the big decisions of life.
We should not accept meaninglessness in our schedule of life. We need continuous personal inspiration. Clear life values are developed and maintained hour by hour, e.g. practicing gratitude. Making sure our soul is alive and well-nourished and our bodies are healthy is our responsibility.
Lofty goals are reached with honest, genuine beginnings. Distractions and hurry, two enemies in our lives, are things that are totally within our control. The solution to stress and fatigue is not inactivity but some wholesome form of re-creation. “Resist predictability.” (102)
We are commanded to forgive. Forgiving is both an event and a process. Worry and anxiety will become fatal if left unchecked and/or unmanaged. The peace of God is a gift that we need to appropriate by faith. At all times recognize the lies in a temptation. The life of a Christ-follower requires total commitment and the giving of your best (one hour at a time). Prayer is fundamental in order to move from surviving to flourishing.
The challenge of not being mastered by money is best accomplished hour by hour. “Those things with the greatest capacity to bring the greatest pleasure also have the capacity to bring the greatest pain.” (190) e.g. our sex life.
Saturday, July 18, 2009
Working On God
Book Review
Gallagher, Winifred. Working On God. The Modern Library. 1999.
W.G.- A behavioral-science reporter.
Comment. Henry.
The endorsements of this book focus on the value of this book as it deals with the religious environment on late twentieth century America. The author has spent three years on this resource and has done an impressive job researching religion as it relates to where people’s interests are. I don’t think her experience did much to change her understanding and relationship with God. She is still an agnostic. I found this book helpful as a resource on Zen (Buddhism), Judaism, Catholicism, and New Age.
The author talks about spirituality as she experienced it at Sonoma Mountain Zen Centre, B’nai Jeshurum (a Conservative synagogue), and a celebration of St. Francis of Assisi in the Episcopal Cathedral of St. John the Divine. She speaks as a representative of the ‘neoagnostics’ (“Well-educated skeptics who have inexplicable metaphysical feelings.”) Her focus is millennial religion, the religion of the twentieth century. The religion that appeals to neoagnostics “must be real in the experiential sense, it must also harmonize with what is intellectually known to be true”. (43)
To accept and understand a relationship between science and religion is fundamental to neoagnostics. The dynamic of the small group is conducive to thinking for ourselves and provides the community necessary for experiencing legitimate religion. The contrasts on good and bad (right and wrong) are demonstrated by the fundamentalists on one end of the scale and psycho moralists on the other.
The author subscribes to healing as the result of prayers. “Much of healing’s popularity derives from its fusion of two contemporary enthusiasms: spirituality and science.” (157) Pluralism is seen as inevitable and should be recognized and should be recognized for its positive effect on all faiths. New Age covers a great variety of practices and beliefs found in many cultures. It “is largely a movement of well educated white white-collared professionals whose spirituality must accommodate science, nature, and psychology”. (168)
Understanding and respecting each other’s view is tolerance. “The most obvious indication of moving beyond tolerance is intermarriage,” between people of different ‘faiths’. (202) Families and extended family are impacted. Children of such marriages are impacted the most. Religions of the past, i.e. childhood, will always have an impact (attraction) on a person’s spiritual journey.
Zen, Judaism and Christianity are claimed as major influences on the author’s experience of “Working On God”. Her point of reference is her position as a ‘neoagnostic’. In actual fact she does not believe in the God of Christianity. Her closing comment explains her position. “I believe religion is right. It says you should do the best you can right now. If there is a better way to live, I don’t know of it. I intend to keep working on God.” (317)
Check this out.
www.henrydirksen.blogspot.com
Gallagher, Winifred. Working On God. The Modern Library. 1999.
W.G.- A behavioral-science reporter.
Comment. Henry.
The endorsements of this book focus on the value of this book as it deals with the religious environment on late twentieth century America. The author has spent three years on this resource and has done an impressive job researching religion as it relates to where people’s interests are. I don’t think her experience did much to change her understanding and relationship with God. She is still an agnostic. I found this book helpful as a resource on Zen (Buddhism), Judaism, Catholicism, and New Age.
The author talks about spirituality as she experienced it at Sonoma Mountain Zen Centre, B’nai Jeshurum (a Conservative synagogue), and a celebration of St. Francis of Assisi in the Episcopal Cathedral of St. John the Divine. She speaks as a representative of the ‘neoagnostics’ (“Well-educated skeptics who have inexplicable metaphysical feelings.”) Her focus is millennial religion, the religion of the twentieth century. The religion that appeals to neoagnostics “must be real in the experiential sense, it must also harmonize with what is intellectually known to be true”. (43)
To accept and understand a relationship between science and religion is fundamental to neoagnostics. The dynamic of the small group is conducive to thinking for ourselves and provides the community necessary for experiencing legitimate religion. The contrasts on good and bad (right and wrong) are demonstrated by the fundamentalists on one end of the scale and psycho moralists on the other.
The author subscribes to healing as the result of prayers. “Much of healing’s popularity derives from its fusion of two contemporary enthusiasms: spirituality and science.” (157) Pluralism is seen as inevitable and should be recognized and should be recognized for its positive effect on all faiths. New Age covers a great variety of practices and beliefs found in many cultures. It “is largely a movement of well educated white white-collared professionals whose spirituality must accommodate science, nature, and psychology”. (168)
Understanding and respecting each other’s view is tolerance. “The most obvious indication of moving beyond tolerance is intermarriage,” between people of different ‘faiths’. (202) Families and extended family are impacted. Children of such marriages are impacted the most. Religions of the past, i.e. childhood, will always have an impact (attraction) on a person’s spiritual journey.
Zen, Judaism and Christianity are claimed as major influences on the author’s experience of “Working On God”. Her point of reference is her position as a ‘neoagnostic’. In actual fact she does not believe in the God of Christianity. Her closing comment explains her position. “I believe religion is right. It says you should do the best you can right now. If there is a better way to live, I don’t know of it. I intend to keep working on God.” (317)
Check this out.
www.henrydirksen.blogspot.com
Wednesday, July 8, 2009
When God's People Let You Down.
Book Review.
VanVonderen, Jeff. When God’s People Let You Down. How to rise above the hurts that often occur within the church. Bethany House Publishers. 1995.
J.V.- pastor, speaker, writer, counselor.
Comment. Henry.
The church is often defined as a family of God made up of members of one body. There are many people for whom this ‘family experience’ has not been a happy and/or fulfilled one. In fact they have experienced serious hurts from fellow members. It is these experiences that are being addressed in this book.
Scripture sets high standards for relationships between fellow believers. High expectations set the scene for high disappointments. The author seeks to explain how these ‘problems’ develop and how it is possible to rise above these hurts and live fulfilled lives within healthy productive relationships.
Few people seem to escape damaging relationships in their church experience. Unity in any (church) family requires mutual respect, support, and encouragement. When it happens personal needs are met. “We must become what we claim to be.” (44) When the “one anothers’ of Scripture are practiced they result in spiritual growth because needs are met.
When those who say they care are not available, when favoritism is practiced, and when people feel let down by their leaders, hurts are experienced. The gift of spiritual leadership has potential for spiritual abuse.
Basic to successfully dealing with hurts is an understanding of the origins of the hurts. We must avoid the victim mindset even to the point where we blame ourselves for the hurts. “Healing and recovery begins when we reach a point where we take responsibility for our movement from victim to victor.” (140) This is a process that requires an understanding of how ‘God’s will’ impacts our lives. We must let go of attempts to control others. The steps involved in our healing are similar to the steps of the grieving process. It is not without risks.
The goal of this author is to present information that will be helpful to those who have experienced hurts and want to see relationships restored as members of God’s family (the church). Restoration and reconciliation can and should happen.
The information presented in this book has (in my opinion) an application to hurts experienced in families by family members.
(For opportunities for interaction on this review and many others please check out www.henrydirksen.blogspot.com )
VanVonderen, Jeff. When God’s People Let You Down. How to rise above the hurts that often occur within the church. Bethany House Publishers. 1995.
J.V.- pastor, speaker, writer, counselor.
Comment. Henry.
The church is often defined as a family of God made up of members of one body. There are many people for whom this ‘family experience’ has not been a happy and/or fulfilled one. In fact they have experienced serious hurts from fellow members. It is these experiences that are being addressed in this book.
Scripture sets high standards for relationships between fellow believers. High expectations set the scene for high disappointments. The author seeks to explain how these ‘problems’ develop and how it is possible to rise above these hurts and live fulfilled lives within healthy productive relationships.
Few people seem to escape damaging relationships in their church experience. Unity in any (church) family requires mutual respect, support, and encouragement. When it happens personal needs are met. “We must become what we claim to be.” (44) When the “one anothers’ of Scripture are practiced they result in spiritual growth because needs are met.
When those who say they care are not available, when favoritism is practiced, and when people feel let down by their leaders, hurts are experienced. The gift of spiritual leadership has potential for spiritual abuse.
Basic to successfully dealing with hurts is an understanding of the origins of the hurts. We must avoid the victim mindset even to the point where we blame ourselves for the hurts. “Healing and recovery begins when we reach a point where we take responsibility for our movement from victim to victor.” (140) This is a process that requires an understanding of how ‘God’s will’ impacts our lives. We must let go of attempts to control others. The steps involved in our healing are similar to the steps of the grieving process. It is not without risks.
The goal of this author is to present information that will be helpful to those who have experienced hurts and want to see relationships restored as members of God’s family (the church). Restoration and reconciliation can and should happen.
The information presented in this book has (in my opinion) an application to hurts experienced in families by family members.
(For opportunities for interaction on this review and many others please check out www.henrydirksen.blogspot.com )
Tuesday, July 7, 2009
Marked By The Wild
Book Review.
Litteljohn, Bruce. Pearce, Jon. (editors) Marked By The Wild. An anthology of literature shaped by the Canadian Wilderness.
McClelland and Stewart Limited. 1973.
Editors: At the time of publication both were instructors at the
Preparatory School, Upper Canada College, Toronto.
Comment. Henry.
The editors use the writings of some fifty Canadian writers to demonstrate how Canada’s vast wilderness has impacted Canadian literature. “Everything that is central in Canadian writing seems to be marked by the imminence of the natural world.” Northrop Frye. The influence of the wild is a distinquishing element of Canadian literature.
The writings have been grouped together under themes, e.g. The Wilderness as Adversary, The Benign Wilderness, Wilderness and Self-Discovery, Wilderness as Cultural Influence, etc.
This anthology contributes to our appreciation of Canadian history and our responsibility for the care and protection of our environment and ecology.
This is a delightful ‘gem’ for a personal library.
Litteljohn, Bruce. Pearce, Jon. (editors) Marked By The Wild. An anthology of literature shaped by the Canadian Wilderness.
McClelland and Stewart Limited. 1973.
Editors: At the time of publication both were instructors at the
Preparatory School, Upper Canada College, Toronto.
Comment. Henry.
The editors use the writings of some fifty Canadian writers to demonstrate how Canada’s vast wilderness has impacted Canadian literature. “Everything that is central in Canadian writing seems to be marked by the imminence of the natural world.” Northrop Frye. The influence of the wild is a distinquishing element of Canadian literature.
The writings have been grouped together under themes, e.g. The Wilderness as Adversary, The Benign Wilderness, Wilderness and Self-Discovery, Wilderness as Cultural Influence, etc.
This anthology contributes to our appreciation of Canadian history and our responsibility for the care and protection of our environment and ecology.
This is a delightful ‘gem’ for a personal library.
Monday, July 6, 2009
You Were Made For More.
Book Review
Cymbala, Jim. You Were Made For More. The life you have, the life God wants you to have. Zondervan 2008
J.C.- pastor of Brooklyn Tabernacle for over twenty five years.
Comment. Henry
On the ‘pendulum’ of church culture, Jim and his church would be somewhat right of centre. There would not be much postmodernism influence and the Message would be a traditional evangelical one with a strong Pentecostal flavor. I don’t thing there are any denominational ties here. The thesis is very straight forward. We are not fully entering into the kind of (spiritual) life God has intended for us. Herein lays the challenge and message of the book. You Are Made For More.
It is a very fulfilling experience to discover and carry out the work assignment that is especially for you from the Lord. From such an assignment there is no retirement. Not having a proper understanding of the person and work of the Holy Spirit places limitations on our knowledge and experience of God’s leading. Ministry must be void of prejudice of any kind; racial, social, etc.
In spiritual warfare Satan usually does more damage through deception than through frontal attacks. We need to hear from God at all times. Those who would be followers of Jesus need to realize that they are in it for the long haul. Hardships in our lives have a positive purpose. In our spiritual warfare we must always deal with the “enemy within”. (147) Our objections to God’s plans sometimes get overruled. In the midst of spiritual chaos God can bring hope, e.g. the story of Ruth. Real lasting peace comes only from God. God keeps his word.
Cymbala, Jim. You Were Made For More. The life you have, the life God wants you to have. Zondervan 2008
J.C.- pastor of Brooklyn Tabernacle for over twenty five years.
Comment. Henry
On the ‘pendulum’ of church culture, Jim and his church would be somewhat right of centre. There would not be much postmodernism influence and the Message would be a traditional evangelical one with a strong Pentecostal flavor. I don’t thing there are any denominational ties here. The thesis is very straight forward. We are not fully entering into the kind of (spiritual) life God has intended for us. Herein lays the challenge and message of the book. You Are Made For More.
It is a very fulfilling experience to discover and carry out the work assignment that is especially for you from the Lord. From such an assignment there is no retirement. Not having a proper understanding of the person and work of the Holy Spirit places limitations on our knowledge and experience of God’s leading. Ministry must be void of prejudice of any kind; racial, social, etc.
In spiritual warfare Satan usually does more damage through deception than through frontal attacks. We need to hear from God at all times. Those who would be followers of Jesus need to realize that they are in it for the long haul. Hardships in our lives have a positive purpose. In our spiritual warfare we must always deal with the “enemy within”. (147) Our objections to God’s plans sometimes get overruled. In the midst of spiritual chaos God can bring hope, e.g. the story of Ruth. Real lasting peace comes only from God. God keeps his word.
Wrestling With Angels.
Book Review.
Arends, Carolyn. Wrestling With Angels. Adventures in faith and doubt. Harvest House Publishers. 2008.
C.A.- award winning songwriter and critically acclaimed recording artist. Lives in the Vancouver area with her husband Mark and two young children Ben and Bethany.
Comment. Henry
Carolyn is a very readable author. Her honesty and vulnerability is refreshing. Her insights are ‘simply profound’. The comments of endorsements are very strong and help us understand where this author is coming from. An inspiring read.
Carolyn writes very personally about her spiritual life. There is not an area of her life that is not touched by her ‘biography’. Her stories are chronological and even her childhood experiences are rich in recognizing and dealing with the tension of faith and doubt regarding spiritual matters. Honesty and vulnerability are very refreshing ingredients in Carolyn’s story. She places truth in perspective that makes it accessible and relevant. “Provocative, stirring, emotional, and true, Wrestling With Angels, leads us to the place where hard truths and holy secrets intersect.” Lorilee Craker. The endorsements are generous and numerous. A very readable heartwarming presentation.
Arends, Carolyn. Wrestling With Angels. Adventures in faith and doubt. Harvest House Publishers. 2008.
C.A.- award winning songwriter and critically acclaimed recording artist. Lives in the Vancouver area with her husband Mark and two young children Ben and Bethany.
Comment. Henry
Carolyn is a very readable author. Her honesty and vulnerability is refreshing. Her insights are ‘simply profound’. The comments of endorsements are very strong and help us understand where this author is coming from. An inspiring read.
Carolyn writes very personally about her spiritual life. There is not an area of her life that is not touched by her ‘biography’. Her stories are chronological and even her childhood experiences are rich in recognizing and dealing with the tension of faith and doubt regarding spiritual matters. Honesty and vulnerability are very refreshing ingredients in Carolyn’s story. She places truth in perspective that makes it accessible and relevant. “Provocative, stirring, emotional, and true, Wrestling With Angels, leads us to the place where hard truths and holy secrets intersect.” Lorilee Craker. The endorsements are generous and numerous. A very readable heartwarming presentation.
Wild Goose Chase.
Book Review
Batterson, Mark. Wild Goose Chase. Reclaim the adventure of pursuing God. Multnomah Books. 2008
M.B.- lead pastor of Washington, DC’s National Community Church.
Comment. Henry.
Truth is multidimentional. This is true about our ‘pursuit of God’. Mark uses the analogy of a ‘Goose Chase’ (Celtic name for Holy Spirit is ‘the Wild Goose’) to explain his search for and/or pursuit of God. There are things about the analogy that don’t seem to fit into my own paradigm of the Holy Spirit however his thesis was helpful in adding to my understanding of a vital topic. There are many things that inhibit our pursuit of God. Mark calls them cages. This implies that we need to take action to escape from those cages and engage in our ‘Goose Chase. This resource focuses on being proactive in our pursuit of God the Holy Spirit.
“Nothing is more unnerving or disorienting than passionately pursuing God (the Holy Spirit). And the sooner we come to terms with that spiritual reality, the more we will enjoy the journey.” (2) There is danger in genuinely following Christ. Our Christian life becomes stagnant when we become ‘caged’ by responsibilities, routine, assumptions, guilt, failure, and fear.
We need to follow God-ordained passions to escape these cages. But first we must discover these passions. Effective prayer will always lead to purposeful action. “Passions and purposes of God converge.” (34)
We are surrounded by miracles but they become ordinary because they are constants, e.g. sunrises and sunsets. “Where you are geographically affects where you are spiritually.” (50) To keep good routine from becoming stale there must be continual change. Small change can be effective. Assumptions can become very limiting.
No days are so bad that we are beyond God’s grace and no days are so good that we are not in need of God’s grace. “We can’t appreciate the full extent of God’s grace until we realize the full extent of our sin.” (99) Guilt has a vicious way of hanging around. It is a conditioned response. E.g. what did Peter think every time he heard a rooster crow?
Failures or apparent failures are very often things that become significant events for growth and development. Exchanging fear with courage is a choice. “Small acts of courage change the course of history.” (155) e.g. Martin Luther’s ninety five theses.
It is suggested that we live “today as if it is the first day of our life and as if it is the last day of our life”. (166) In our pursuit of God (the Wild Goose) we must be aware of cages that will eliminate us from that pursuit.
Batterson, Mark. Wild Goose Chase. Reclaim the adventure of pursuing God. Multnomah Books. 2008
M.B.- lead pastor of Washington, DC’s National Community Church.
Comment. Henry.
Truth is multidimentional. This is true about our ‘pursuit of God’. Mark uses the analogy of a ‘Goose Chase’ (Celtic name for Holy Spirit is ‘the Wild Goose’) to explain his search for and/or pursuit of God. There are things about the analogy that don’t seem to fit into my own paradigm of the Holy Spirit however his thesis was helpful in adding to my understanding of a vital topic. There are many things that inhibit our pursuit of God. Mark calls them cages. This implies that we need to take action to escape from those cages and engage in our ‘Goose Chase. This resource focuses on being proactive in our pursuit of God the Holy Spirit.
“Nothing is more unnerving or disorienting than passionately pursuing God (the Holy Spirit). And the sooner we come to terms with that spiritual reality, the more we will enjoy the journey.” (2) There is danger in genuinely following Christ. Our Christian life becomes stagnant when we become ‘caged’ by responsibilities, routine, assumptions, guilt, failure, and fear.
We need to follow God-ordained passions to escape these cages. But first we must discover these passions. Effective prayer will always lead to purposeful action. “Passions and purposes of God converge.” (34)
We are surrounded by miracles but they become ordinary because they are constants, e.g. sunrises and sunsets. “Where you are geographically affects where you are spiritually.” (50) To keep good routine from becoming stale there must be continual change. Small change can be effective. Assumptions can become very limiting.
No days are so bad that we are beyond God’s grace and no days are so good that we are not in need of God’s grace. “We can’t appreciate the full extent of God’s grace until we realize the full extent of our sin.” (99) Guilt has a vicious way of hanging around. It is a conditioned response. E.g. what did Peter think every time he heard a rooster crow?
Failures or apparent failures are very often things that become significant events for growth and development. Exchanging fear with courage is a choice. “Small acts of courage change the course of history.” (155) e.g. Martin Luther’s ninety five theses.
It is suggested that we live “today as if it is the first day of our life and as if it is the last day of our life”. (166) In our pursuit of God (the Wild Goose) we must be aware of cages that will eliminate us from that pursuit.
Why We're Not Emergent.
Book Review
DeYoung, Kevin, Kluck, Ted. Why We’re Not Emergent. (By two guys who should be.)
Moody Publishers. 2008.
K.D.- Senior pastor of University Reformed Church, East Lansing, Michigan. (30 years old.)
T.K.- Sports writer for ESPN, Sports Spectrum. Has written screen plays. (In his 30s.)
Comment. Henry.
This is the first book that I have read that actually ‘takes on’ the emergents. Kevin addresses the theological issues that concern him about emergence. Ted focuses on the issues that represent practical challenges re: Christianity and Christian life-style. I am not in a position to comment on their validity in these matters. I found the resource thought provoking. I must say I was quite taken with Ted’s humor. I can hardly wait for the responses of other writers to this ‘gauntlet’.
Both authors explain how they understand the terms emerging and emergent. “No one speaks for the movement and no one speaks for anyone else. The emergent church becomes whatever anyone who calls themselves ‘emergent’ happens to think at that moment.” (18) (See article from theooze.com on June 2, 2005.)
“In the music scene it’s really cool to search for God. It’s not very cool to find him.” Chuck (musician). This seems to express an emergent mind-set. Emergents and non-emergents have different views on mystery. Uncertainty
which motivates “intrigue and search” does not mean “the end of all certainty”. (39) This is illustrated by different approaches to the discussion of homosexuality. On this issue “indecision is not pastorally helpful to most people”. (48) It is a mistake to label doubt as a good friend but is also a mistake to call it an unpardonable sin. Recognize it for what it is and work through it.
The contrasting positions of emergents and evangelicals on the approach to scripture are presented. “The vast majority of the Bible is made up of propositions” (73) and these propositions are not given proper credence by emergents. Examples of propositions made by Christ are presented as evidence of their validity. Inerrancy is explained as “the Bible is true in all that it affirms”. (76) Emergent teaching undermines confidence in the Word of God.
Using his great sense of humor and interesting writing style Ted discusses futurism and tolerance.
“Orthodoxy as a set of immovable theological assertions is largely downplayed” (106) by emergents. Robert Sanders labels emergent views of doctrine and revelation as “the ecstatic heresy”. “Christianity cannot and does not exist without boundaries.” (118) Spencer Burke’s book, A Heretics Guide to Eternity and Peter Rollin’s book How (Not) to Talk to God, are referred to “voices in the emergent conversation” (119)
Ted shares a personal experience of visiting a very non-emergent church. For him it was a very positive experience.
Modernism (like society) is the culprit and a source of many difficulties that impact our understanding and practice of Christianity. The question is posed, “Are creedal statements (often questioned by emergents) really the product of modern spirituality?” (151) Modernism should not be blamed for all the challenges of postmodernism. Ted takes issue with Peter Rollin’s position on “dialoguing for the sake of dialogue”. (171)
The emergent view (manifesto) of the kingdom of God is found wanting in what it does not say. The gospel should not be politicized. Emergents are criticized for “jettisoning penal substitution”. (194) Emergents are accused of calling hell “imagery”. (196) Eight reasons are given to explain why we need God’s wrath.
Ted visits a number of emergent churches and takes a class from Tony Jones and then presents his own responses to what bothers him about emergence. He is not comfortable with a ‘reasonable faith’. He feels emergents lack historical perspectives. By way of contrast he pays a visit to small (congregation of nine seniors) non-emergent church. For him this is a positive experience.
Here is Kevin’s closing summary statement of his non-emergent position. “Listen to all the churches in Revelation.” (239) They represent the various kinds of churches that are part of our culture, including emergent and non-emergent churches. And in each case positives and negatives characterize these churches. The need for balance is stressed, especially a balanced view of Christ, i.e. lion and lamb. “It is God that the church needs most- God in his grace
and truth, God in his awesome and holy presence.” David Wells.
DeYoung, Kevin, Kluck, Ted. Why We’re Not Emergent. (By two guys who should be.)
Moody Publishers. 2008.
K.D.- Senior pastor of University Reformed Church, East Lansing, Michigan. (30 years old.)
T.K.- Sports writer for ESPN, Sports Spectrum. Has written screen plays. (In his 30s.)
Comment. Henry.
This is the first book that I have read that actually ‘takes on’ the emergents. Kevin addresses the theological issues that concern him about emergence. Ted focuses on the issues that represent practical challenges re: Christianity and Christian life-style. I am not in a position to comment on their validity in these matters. I found the resource thought provoking. I must say I was quite taken with Ted’s humor. I can hardly wait for the responses of other writers to this ‘gauntlet’.
Both authors explain how they understand the terms emerging and emergent. “No one speaks for the movement and no one speaks for anyone else. The emergent church becomes whatever anyone who calls themselves ‘emergent’ happens to think at that moment.” (18) (See article from theooze.com on June 2, 2005.)
“In the music scene it’s really cool to search for God. It’s not very cool to find him.” Chuck (musician). This seems to express an emergent mind-set. Emergents and non-emergents have different views on mystery. Uncertainty
which motivates “intrigue and search” does not mean “the end of all certainty”. (39) This is illustrated by different approaches to the discussion of homosexuality. On this issue “indecision is not pastorally helpful to most people”. (48) It is a mistake to label doubt as a good friend but is also a mistake to call it an unpardonable sin. Recognize it for what it is and work through it.
The contrasting positions of emergents and evangelicals on the approach to scripture are presented. “The vast majority of the Bible is made up of propositions” (73) and these propositions are not given proper credence by emergents. Examples of propositions made by Christ are presented as evidence of their validity. Inerrancy is explained as “the Bible is true in all that it affirms”. (76) Emergent teaching undermines confidence in the Word of God.
Using his great sense of humor and interesting writing style Ted discusses futurism and tolerance.
“Orthodoxy as a set of immovable theological assertions is largely downplayed” (106) by emergents. Robert Sanders labels emergent views of doctrine and revelation as “the ecstatic heresy”. “Christianity cannot and does not exist without boundaries.” (118) Spencer Burke’s book, A Heretics Guide to Eternity and Peter Rollin’s book How (Not) to Talk to God, are referred to “voices in the emergent conversation” (119)
Ted shares a personal experience of visiting a very non-emergent church. For him it was a very positive experience.
Modernism (like society) is the culprit and a source of many difficulties that impact our understanding and practice of Christianity. The question is posed, “Are creedal statements (often questioned by emergents) really the product of modern spirituality?” (151) Modernism should not be blamed for all the challenges of postmodernism. Ted takes issue with Peter Rollin’s position on “dialoguing for the sake of dialogue”. (171)
The emergent view (manifesto) of the kingdom of God is found wanting in what it does not say. The gospel should not be politicized. Emergents are criticized for “jettisoning penal substitution”. (194) Emergents are accused of calling hell “imagery”. (196) Eight reasons are given to explain why we need God’s wrath.
Ted visits a number of emergent churches and takes a class from Tony Jones and then presents his own responses to what bothers him about emergence. He is not comfortable with a ‘reasonable faith’. He feels emergents lack historical perspectives. By way of contrast he pays a visit to small (congregation of nine seniors) non-emergent church. For him this is a positive experience.
Here is Kevin’s closing summary statement of his non-emergent position. “Listen to all the churches in Revelation.” (239) They represent the various kinds of churches that are part of our culture, including emergent and non-emergent churches. And in each case positives and negatives characterize these churches. The need for balance is stressed, especially a balanced view of Christ, i.e. lion and lamb. “It is God that the church needs most- God in his grace
and truth, God in his awesome and holy presence.” David Wells.
Whispers That Delight.
Book Review
Hawkins, Andrew, T. Whispers That Delight. Building a listening-centered prayer life. Word Alive Press. Winnipeg, MB. 2008
A.T.H.- pastor of St. Paul’s Congregational Church in Chatham. Ont.
Comment. Henry
Listening is very much a part of prayer. That is the thesis of this fine resource. We all have need of growth and diligence in this fundamental aspect of our spiritual life. The author speaks with passion and clarity on the ‘how to’ of prayer. This would be a welcome edition for anyone wanting to progress in their relationship with God in prayer.
The prayer pattern presented is derived from two traditional practices of the church. “The traditional four-fold order for worship (gathering, word, response and dismissal) and Lectio Divina (reading, meditation, prayer, contemplation).” (Intro) The “place of solitude” (XI) is important in our understanding and practice of prayer. There is a place of positive barrenness that is experienced when all distractions (worldly) are removed. It can be described as a desert place.
Prayer should begin with praise, a joyful sacrifice. This is illustrated by models of prayer in scripture. Thanksgiving flows out of praise. Guilt and shame make us deaf to God’s voice so we need to come to God in confession. A door to confession is flung open by boldness and honesty. Impurities are removed by confession just like impurities are removed from a swimming pool though the process of ‘back-washing’.
Listening to God is a crucial centerpiece of prayer. He speaks through thoughts, feelings and desires. For these to be legitimate we must become quiet in his presence. This is a discipline that is not highly valued in our over-active culture. “Scripture meditation focuses our attention on God’s voice by first focusing it on his written word.” (60)
To experience God in prayer there needs to be a response. This response will be a demonstration of our love for God. Guidance is a result of such a response. Right desires are more powerful than willpower when it comes to doing what we know is right. Spiritual desires must be stimulated by our response to God’s offer to be filled by his Holy Spirit. This happens through ongoing, continuous prayer.
It is good to practice the presence of God in meditation and contemplation. This is the path to genuine joy.
In the three appendixes the author presents a number of practical “tips” regarding the spiritual discipline of prayer.
Hawkins, Andrew, T. Whispers That Delight. Building a listening-centered prayer life. Word Alive Press. Winnipeg, MB. 2008
A.T.H.- pastor of St. Paul’s Congregational Church in Chatham. Ont.
Comment. Henry
Listening is very much a part of prayer. That is the thesis of this fine resource. We all have need of growth and diligence in this fundamental aspect of our spiritual life. The author speaks with passion and clarity on the ‘how to’ of prayer. This would be a welcome edition for anyone wanting to progress in their relationship with God in prayer.
The prayer pattern presented is derived from two traditional practices of the church. “The traditional four-fold order for worship (gathering, word, response and dismissal) and Lectio Divina (reading, meditation, prayer, contemplation).” (Intro) The “place of solitude” (XI) is important in our understanding and practice of prayer. There is a place of positive barrenness that is experienced when all distractions (worldly) are removed. It can be described as a desert place.
Prayer should begin with praise, a joyful sacrifice. This is illustrated by models of prayer in scripture. Thanksgiving flows out of praise. Guilt and shame make us deaf to God’s voice so we need to come to God in confession. A door to confession is flung open by boldness and honesty. Impurities are removed by confession just like impurities are removed from a swimming pool though the process of ‘back-washing’.
Listening to God is a crucial centerpiece of prayer. He speaks through thoughts, feelings and desires. For these to be legitimate we must become quiet in his presence. This is a discipline that is not highly valued in our over-active culture. “Scripture meditation focuses our attention on God’s voice by first focusing it on his written word.” (60)
To experience God in prayer there needs to be a response. This response will be a demonstration of our love for God. Guidance is a result of such a response. Right desires are more powerful than willpower when it comes to doing what we know is right. Spiritual desires must be stimulated by our response to God’s offer to be filled by his Holy Spirit. This happens through ongoing, continuous prayer.
It is good to practice the presence of God in meditation and contemplation. This is the path to genuine joy.
In the three appendixes the author presents a number of practical “tips” regarding the spiritual discipline of prayer.
What's So Great About Christianity?
Book Review
D’Souza, Dinesh. What’s So Great About Christianity. Regnery Pub. Inc. 2007.
D.D.- Dinesh is a former White House domestic policy analyst. He is the Rishwain Research Scholar at Hoover Institution at Stanford University. His web site is www.DineshDSousa.com
Comment. Henry
This author aggressively defends the Christian faith as it is being attacked in our culture by atheists and their atheism, e.g. Darwinism, etc. This book is for the seeker, the skeptic and the believer who wants to defend his faith. “D’Souza meets every anti-God argument head on and defeats it on its own terms.” Stanley Fish.
In our culture Christians have not been ‘contenders of their faith’. “The world is witnessing a huge explosion of religious conversion and growth, and Christianity is growing faster than any other religion.” (1) Atheism is on the way out.
The survival of the religious is an anomaly for the Darwinist. “The distinguishing element of modern atheism is its intellectual military and moral confidence.” (22)
The emphasis in education, especially post-secondary, is away from anything religious and toward an atheistic view. The goal is “apatheism- a disinclination to care that much about one’s religion, and an even stronger disinclination to care about other people’s”. Jonathan Rauch. Such educators see their indoctrination as a form of liberating children (young people) who have been imprisoned by religious teaching.
The concept of separation of church and state or “limited government” (41) is shown to come from Christian teaching. Matt. 22:21. There has been an attempt by the courts (in America) to interpret freedom of religion as freedom from religion.
“The problem of evil is not a problem of knowledge (i.e., the philosophy of Plato) but a problem of the will.” (56) The concept of the dignity of fallible human beings is a Christian concept. It is motivated by compassion to respond to the needs of any human regardless of rank or station.
“If the West gives up Christianity, it will also endanger the egalitarian values that Christianity brought into the world.” (67) The notion that ‘all men are created equal’ did not originate with Greeks and Romans but with Christianity. The U.N. Declaration of Rights is based on Christian teaching.
Science has theological roots. The laws of nature that have been discovered and explained have been there from the beginning. “The whole science versus religion story is a nineteenth century fabrication.” (102) The case of Galileo’s experience with the church is explained to support the above quote.
Support for the existence of God can be found in physics, astronomy and biology. “Fantastic though it seems the universe is fie-tuned for human habitation.” (130) This is described as the “anthropic principle”. (131) Evolution “cannot account for the origin of life, the origin of consciousness, or the origin of human rationality and morality”. (150) “Christians and other religious believers should embrace evolution while resisting Darwinism” (153) and its atheistic interpretations. “Modern science was designed to elude the designer” (157) therefore all evidence of God is rejected.
The teachings of Kant demonstrate the limits of reason based on experience. David Hume’s argument against miracles is rendered invalid because of his own philosophy. “Faith is the only way to discover truths that are beyond the domain of reason and experience.” (191) “Doubt is the proper habit of mind for the religious believer.” (195)
It is common for accusations to be made about the “crimes of religion”. (203) “In the context of the history of warfare, there is no warrant for considering the Crusades a world historical crime of any sort.” (206) It was a ‘war’ between Christianity and Islam. The accuracy of statistics is challenged when it comes to religious casualties from events such as the Inquisition, Salem witch trials (and witch trials in Europe), and the Thirty Years’ War.
Christianity has been a special target of modern atheist writers. Powerful atheist regimes have wiped out millions of people, e.g. Stalin, Hitler, and Mao. In a single century more than one hundred million people have been murdered.
The argument for morality is based on natural and divine law. Only humans are moral beings. Conscience is described by C.S. Lewis as “the bridge that links the creature to the creator”. Morality includes the reality that man has a soul. Our traditional morality has been replaced by a secular morality focused on the propensity to ignore evil. “A true opium of the people is a belief in nothingness after death.” Czeslau Milosz (Nobel Laureate) “Atheism is not primarily an intellectual revolt, it is a moral revolt.” (272) The only triumph over evil and suffering is the hope of eternal life. The author closes his book with a strong appeal for an authentic Christian faith in our culture.
D’Souza, Dinesh. What’s So Great About Christianity. Regnery Pub. Inc. 2007.
D.D.- Dinesh is a former White House domestic policy analyst. He is the Rishwain Research Scholar at Hoover Institution at Stanford University. His web site is www.DineshDSousa.com
Comment. Henry
This author aggressively defends the Christian faith as it is being attacked in our culture by atheists and their atheism, e.g. Darwinism, etc. This book is for the seeker, the skeptic and the believer who wants to defend his faith. “D’Souza meets every anti-God argument head on and defeats it on its own terms.” Stanley Fish.
In our culture Christians have not been ‘contenders of their faith’. “The world is witnessing a huge explosion of religious conversion and growth, and Christianity is growing faster than any other religion.” (1) Atheism is on the way out.
The survival of the religious is an anomaly for the Darwinist. “The distinguishing element of modern atheism is its intellectual military and moral confidence.” (22)
The emphasis in education, especially post-secondary, is away from anything religious and toward an atheistic view. The goal is “apatheism- a disinclination to care that much about one’s religion, and an even stronger disinclination to care about other people’s”. Jonathan Rauch. Such educators see their indoctrination as a form of liberating children (young people) who have been imprisoned by religious teaching.
The concept of separation of church and state or “limited government” (41) is shown to come from Christian teaching. Matt. 22:21. There has been an attempt by the courts (in America) to interpret freedom of religion as freedom from religion.
“The problem of evil is not a problem of knowledge (i.e., the philosophy of Plato) but a problem of the will.” (56) The concept of the dignity of fallible human beings is a Christian concept. It is motivated by compassion to respond to the needs of any human regardless of rank or station.
“If the West gives up Christianity, it will also endanger the egalitarian values that Christianity brought into the world.” (67) The notion that ‘all men are created equal’ did not originate with Greeks and Romans but with Christianity. The U.N. Declaration of Rights is based on Christian teaching.
Science has theological roots. The laws of nature that have been discovered and explained have been there from the beginning. “The whole science versus religion story is a nineteenth century fabrication.” (102) The case of Galileo’s experience with the church is explained to support the above quote.
Support for the existence of God can be found in physics, astronomy and biology. “Fantastic though it seems the universe is fie-tuned for human habitation.” (130) This is described as the “anthropic principle”. (131) Evolution “cannot account for the origin of life, the origin of consciousness, or the origin of human rationality and morality”. (150) “Christians and other religious believers should embrace evolution while resisting Darwinism” (153) and its atheistic interpretations. “Modern science was designed to elude the designer” (157) therefore all evidence of God is rejected.
The teachings of Kant demonstrate the limits of reason based on experience. David Hume’s argument against miracles is rendered invalid because of his own philosophy. “Faith is the only way to discover truths that are beyond the domain of reason and experience.” (191) “Doubt is the proper habit of mind for the religious believer.” (195)
It is common for accusations to be made about the “crimes of religion”. (203) “In the context of the history of warfare, there is no warrant for considering the Crusades a world historical crime of any sort.” (206) It was a ‘war’ between Christianity and Islam. The accuracy of statistics is challenged when it comes to religious casualties from events such as the Inquisition, Salem witch trials (and witch trials in Europe), and the Thirty Years’ War.
Christianity has been a special target of modern atheist writers. Powerful atheist regimes have wiped out millions of people, e.g. Stalin, Hitler, and Mao. In a single century more than one hundred million people have been murdered.
The argument for morality is based on natural and divine law. Only humans are moral beings. Conscience is described by C.S. Lewis as “the bridge that links the creature to the creator”. Morality includes the reality that man has a soul. Our traditional morality has been replaced by a secular morality focused on the propensity to ignore evil. “A true opium of the people is a belief in nothingness after death.” Czeslau Milosz (Nobel Laureate) “Atheism is not primarily an intellectual revolt, it is a moral revolt.” (272) The only triumph over evil and suffering is the hope of eternal life. The author closes his book with a strong appeal for an authentic Christian faith in our culture.
What's So Amazing About Grace?
Book Review
Yancey, Philip. What’s So Amazing About Grace? Zondervan. 1997
Comment. Henry
The topic of this book and the literary quality is such that it will not become subject to the dangers of becoming ‘dated’. To experience grace is a wonderful thing. To practice grace is an awesome responsibility that we must give ourselves to completely. This is basic to the ‘Great Commission’. This resource is very helpful in understanding and living out grace.
“Grace is indeed amazing- truly our last best word.” (13) It is a word that is easier to convey than to explain. Karen Blixen’s story of ‘Babette’s Feast’ tells of grace in action. Where grace is absent, Christianity is ineffective. “The church has managed to gain a reputation for its ungrace.” (32) Ungrace is an overarching characteristic of out culture. Romantic love is an experience of grace. Jesus often responded to the inbuilt resistance to grace that characterizes all of us. God responds with rejoicing when we respond to his grace. “Grace means that there is nothing we can do to make God love us more and there is nothing we can do to make God love us less.” (70)
One of the hardest things to handle about grace is that it is unfair. It involves forgiveness which is not a part of fairness. Forgiveness breaks the cycle of blame and guilt. Revenge never settles the score. Ungrace spreads like an airborne disease; grace happens one person at a time. A number of stories shared about forgiveness happening on a ‘corporate/national scale.
Grace knows no boundaries or exceptions when it comes to those who require it. Philip tells the story of a very powerful story about how he experienced the demonstration of grace that was required in his relationship with a close friend who is a homosexual. We all need “grace-healed eyes”. (175) Grace can be refused but it cannot be abused since repentance is a prerequisite to experiencing grace. Grace cannot become a license for immorality. To argue that it is easier to get forgiveness than permission may sound like good logic but it does not make good theology. Legalism is alive and well in our culture and as damaging as it has ever been. Religion based on externals is weak indeed.
Great concern is expressed about the lack of grace in the lives of Christians today. The potential of what power grace can have in our culture is huge. The evidence of “patches of green” (253) in our parched cultural environment show up in the most unexpected places. “The world thirsts for grace. When grace descends, the world falls silent before it.” (282) What a blessing to experience grace. What a privilege and responsibility to share it, dispense it.
Yancey, Philip. What’s So Amazing About Grace? Zondervan. 1997
Comment. Henry
The topic of this book and the literary quality is such that it will not become subject to the dangers of becoming ‘dated’. To experience grace is a wonderful thing. To practice grace is an awesome responsibility that we must give ourselves to completely. This is basic to the ‘Great Commission’. This resource is very helpful in understanding and living out grace.
“Grace is indeed amazing- truly our last best word.” (13) It is a word that is easier to convey than to explain. Karen Blixen’s story of ‘Babette’s Feast’ tells of grace in action. Where grace is absent, Christianity is ineffective. “The church has managed to gain a reputation for its ungrace.” (32) Ungrace is an overarching characteristic of out culture. Romantic love is an experience of grace. Jesus often responded to the inbuilt resistance to grace that characterizes all of us. God responds with rejoicing when we respond to his grace. “Grace means that there is nothing we can do to make God love us more and there is nothing we can do to make God love us less.” (70)
One of the hardest things to handle about grace is that it is unfair. It involves forgiveness which is not a part of fairness. Forgiveness breaks the cycle of blame and guilt. Revenge never settles the score. Ungrace spreads like an airborne disease; grace happens one person at a time. A number of stories shared about forgiveness happening on a ‘corporate/national scale.
Grace knows no boundaries or exceptions when it comes to those who require it. Philip tells the story of a very powerful story about how he experienced the demonstration of grace that was required in his relationship with a close friend who is a homosexual. We all need “grace-healed eyes”. (175) Grace can be refused but it cannot be abused since repentance is a prerequisite to experiencing grace. Grace cannot become a license for immorality. To argue that it is easier to get forgiveness than permission may sound like good logic but it does not make good theology. Legalism is alive and well in our culture and as damaging as it has ever been. Religion based on externals is weak indeed.
Great concern is expressed about the lack of grace in the lives of Christians today. The potential of what power grace can have in our culture is huge. The evidence of “patches of green” (253) in our parched cultural environment show up in the most unexpected places. “The world thirsts for grace. When grace descends, the world falls silent before it.” (282) What a blessing to experience grace. What a privilege and responsibility to share it, dispense it.
Whale Done.
Book Review
Blanchard, Ken. (and several co-authors) Whale Done. The power of positive relationships. The Free Press 2002.
Comment. Henry
Much has been written about what works and what doesn’t work in the area of interpersonal relations. This resource focuses on the power of the positive focus. The principles have actually come from the experiences of trainers working with killer whales. All three co-authors are people whose profession is working with wild animals. There is a lot of practical ‘take-home’ material in this book.
The principle of reinforcing positive performance and/or behavior is studied as it relates to the training of killer whales at the Shamu Stadium at Sea World in Orlando. It is all about building a relationship using the following building blocks, “build trust, accentuate the positive, when mistakes are made redirect the energy”. (19) Progress is a moving target so praise needs to be ongoing. Based on what was learned from the study of the killer whale training program, using praise as a reinforcement tool is labeled as a “whale done response”. (40) This response is focused on catching people doing things right. The more common focus of catching people doing things wrong is labeled the “gotcha’ (42) focus.
The application of this ‘whale done’ approach was tested in the home and workplace. In each case the response(s) was (were) positive. Whatever behavioral response we focus on will be the response that will be reinforced. I.e. if we are into the ‘gotcha’ focus we will reinforce negative behavior. When we choose to focus on the positive (whale done) focus we will reap the rewards of building positive relationships.
Blanchard, Ken. (and several co-authors) Whale Done. The power of positive relationships. The Free Press 2002.
Comment. Henry
Much has been written about what works and what doesn’t work in the area of interpersonal relations. This resource focuses on the power of the positive focus. The principles have actually come from the experiences of trainers working with killer whales. All three co-authors are people whose profession is working with wild animals. There is a lot of practical ‘take-home’ material in this book.
The principle of reinforcing positive performance and/or behavior is studied as it relates to the training of killer whales at the Shamu Stadium at Sea World in Orlando. It is all about building a relationship using the following building blocks, “build trust, accentuate the positive, when mistakes are made redirect the energy”. (19) Progress is a moving target so praise needs to be ongoing. Based on what was learned from the study of the killer whale training program, using praise as a reinforcement tool is labeled as a “whale done response”. (40) This response is focused on catching people doing things right. The more common focus of catching people doing things wrong is labeled the “gotcha’ (42) focus.
The application of this ‘whale done’ approach was tested in the home and workplace. In each case the response(s) was (were) positive. Whatever behavioral response we focus on will be the response that will be reinforced. I.e. if we are into the ‘gotcha’ focus we will reinforce negative behavior. When we choose to focus on the positive (whale done) focus we will reap the rewards of building positive relationships.
Walking With God.
Book Review
Eldredge, John. Walking With God. Talk to Him. Hear from Him. Really. Thomas Nelson. 2008.
Comment. Henry.
This book is quite different from some of John’s earlier books. The ones I read were very much ‘guy books’. This one is more general and generic. The topic he is tackling is for all who would have a desire to ‘walk with God’. He still presents his material passionately. He speaks clearly with little room for special interpretation. He sets the bar high.
The Psalms speak in great detail about the reality of being intimate with God, e.g.137:1-8. God knows us intimately. He desires intimacy with us. Jer. 24:7, Zech.1:3. It makes sense that we assume that God speaks to us and we can know how this happens in our lives. To limit God’s communication with us to what is written in scripture is a mistake. Scripture confirms that God speaks personally to all kinds of people.
Begin listening to God by asking simple questions. But even simple questions require total focus to receive an answer. When we receive an answer we should not second guess that answer. Overarching principles from scripture should always be our anchor (standard). E.g. “The battle in your life is against joy.” (37) There may be times when we don’t hear from God on certain questions but that should not be a criterion for our relationship with God. Satan’s agenda is to keep us from hearing from God. We need to be listening at all times.
The sorrows (devastations) of life are very much a part of our spiritual growth. “as long as our happiness is tied to the things we can lose, we are vulnerable.” (85) Times of difficulty can cause our relationship with God to rise. “Our holiness is deepened.” (91) We must avoid making “agreements” (92) that disrupt our relationship with God. E.g. “I’ll never really be loved again.” (95) Feeling is not a valid indicator of reality. “Listening to God on behalf of one another may be one of the greatest gifts we can offer each other in the body of Christ.” (110)
It is crucial that we hear God’s ‘no’ as clearly as we hear his ‘yes’. When losses are given over to God they are not permanent. Don’t allow Satan to turn grief into despair and thus put us into bondage. Hearing from God is essential in our relationships. We need a sanctified imagination. We will not hear clearly from God if we don’t manage our motives. It is through prayer that we will cast out evil spirits and demons in our spiritual warfare.
Some valuable teaching is shared about how to respond to unmet longings and disappointments. When God gives desires they should be pursued. Lent is not just about giving things up but replacing those things with something that will add to our life. Life doesn’t get any better than when we are “Walking With God”.
Eldredge, John. Walking With God. Talk to Him. Hear from Him. Really. Thomas Nelson. 2008.
Comment. Henry.
This book is quite different from some of John’s earlier books. The ones I read were very much ‘guy books’. This one is more general and generic. The topic he is tackling is for all who would have a desire to ‘walk with God’. He still presents his material passionately. He speaks clearly with little room for special interpretation. He sets the bar high.
The Psalms speak in great detail about the reality of being intimate with God, e.g.137:1-8. God knows us intimately. He desires intimacy with us. Jer. 24:7, Zech.1:3. It makes sense that we assume that God speaks to us and we can know how this happens in our lives. To limit God’s communication with us to what is written in scripture is a mistake. Scripture confirms that God speaks personally to all kinds of people.
Begin listening to God by asking simple questions. But even simple questions require total focus to receive an answer. When we receive an answer we should not second guess that answer. Overarching principles from scripture should always be our anchor (standard). E.g. “The battle in your life is against joy.” (37) There may be times when we don’t hear from God on certain questions but that should not be a criterion for our relationship with God. Satan’s agenda is to keep us from hearing from God. We need to be listening at all times.
The sorrows (devastations) of life are very much a part of our spiritual growth. “as long as our happiness is tied to the things we can lose, we are vulnerable.” (85) Times of difficulty can cause our relationship with God to rise. “Our holiness is deepened.” (91) We must avoid making “agreements” (92) that disrupt our relationship with God. E.g. “I’ll never really be loved again.” (95) Feeling is not a valid indicator of reality. “Listening to God on behalf of one another may be one of the greatest gifts we can offer each other in the body of Christ.” (110)
It is crucial that we hear God’s ‘no’ as clearly as we hear his ‘yes’. When losses are given over to God they are not permanent. Don’t allow Satan to turn grief into despair and thus put us into bondage. Hearing from God is essential in our relationships. We need a sanctified imagination. We will not hear clearly from God if we don’t manage our motives. It is through prayer that we will cast out evil spirits and demons in our spiritual warfare.
Some valuable teaching is shared about how to respond to unmet longings and disappointments. When God gives desires they should be pursued. Lent is not just about giving things up but replacing those things with something that will add to our life. Life doesn’t get any better than when we are “Walking With God”.
Unfettered Hope.
Book Review
Dawn, Marva J. Unfettered Hope. A call to faithful living in an affluent society. Westminster John Knox Press. Louisville, London. 2003.
M.D.- a theologian and church musician. Ph.D in Ethics and the Scriptures- Notre Dame.
Comment. Henry
Marva speaks as a theologian and social critic to the technological milieu which is such a large part of our consumerist, affluent society. She presents a way in which we can remain true to our biblical values in this society and at the same time offer hope that our Christian faith offers.
We don’t realize how fettered we are by technology. E.g. The computer does not add as much to our lives as it controls our lives. An information glut (available on line) has the capacity to make us incapable of making decisions. The computer does not enhance education to the point we are led to believe it does. Technology contributes to loss of relationships.
Technology has removed tasks that were fundamental to building family (and other) relationships. The fireplace (wood burning stove) which created jobs for various members of the family has been replaced by electric (gas and oil) heat where no co-operative efforts are involved. Technology and its devices tend to replace or destroy opportunities to build relationships at all levels. This dilemma is called the “device paradigm”. (50) Consumerism feeds this paradigm. It has destroyed our work ethic and replaced it with “technological boredom”. (55) Some steps are outlined how we can escape technological bondage.
“Christianity provides focal concerns- for dealing with the – fetterings of our technologicalized, commidified milieu.” (76) These focal concerns are twofold, love god and love your neighbor. Are churches ready for this challenge? The loss of culture and community add to this challenge. Technology must be our servant rather than our master. The dangers of commodification are very real.
An exposition of the focal concerns is given. These concerns will provide an escape from death and despair which are brought on by endemic prevalence of meaninglessness.
The Ten Commandments are reviewed as a guide to living the “language of focal concerns”. (155) “The way forward is to give up on ourselves, to recognize how badly we fail, to acknowledge our guilt, and then, freed by unfettered hope of forgiveness and the promise of God’s new future (already begun), we rise from that death to ourselves into newness of life, filled with Joy and Hope and thereby equipped for devotion to loving God and the neighbor.” (192)
Dawn, Marva J. Unfettered Hope. A call to faithful living in an affluent society. Westminster John Knox Press. Louisville, London. 2003.
M.D.- a theologian and church musician. Ph.D in Ethics and the Scriptures- Notre Dame.
Comment. Henry
Marva speaks as a theologian and social critic to the technological milieu which is such a large part of our consumerist, affluent society. She presents a way in which we can remain true to our biblical values in this society and at the same time offer hope that our Christian faith offers.
We don’t realize how fettered we are by technology. E.g. The computer does not add as much to our lives as it controls our lives. An information glut (available on line) has the capacity to make us incapable of making decisions. The computer does not enhance education to the point we are led to believe it does. Technology contributes to loss of relationships.
Technology has removed tasks that were fundamental to building family (and other) relationships. The fireplace (wood burning stove) which created jobs for various members of the family has been replaced by electric (gas and oil) heat where no co-operative efforts are involved. Technology and its devices tend to replace or destroy opportunities to build relationships at all levels. This dilemma is called the “device paradigm”. (50) Consumerism feeds this paradigm. It has destroyed our work ethic and replaced it with “technological boredom”. (55) Some steps are outlined how we can escape technological bondage.
“Christianity provides focal concerns- for dealing with the – fetterings of our technologicalized, commidified milieu.” (76) These focal concerns are twofold, love god and love your neighbor. Are churches ready for this challenge? The loss of culture and community add to this challenge. Technology must be our servant rather than our master. The dangers of commodification are very real.
An exposition of the focal concerns is given. These concerns will provide an escape from death and despair which are brought on by endemic prevalence of meaninglessness.
The Ten Commandments are reviewed as a guide to living the “language of focal concerns”. (155) “The way forward is to give up on ourselves, to recognize how badly we fail, to acknowledge our guilt, and then, freed by unfettered hope of forgiveness and the promise of God’s new future (already begun), we rise from that death to ourselves into newness of life, filled with Joy and Hope and thereby equipped for devotion to loving God and the neighbor.” (192)
Truefaced.
Book Review
Thrall, Bill. McNicol, Bruce. Lynch, John. TrueFaced. Trust God and Others with who you really are. NavPress. 2003.
All the authors are associated with an organization called, Leadership Catalyst, located in Phoenix, AZ.
Comment. Henry.
This is a re-read of a book that I have had for several years.
The book speaks very clearly to the common problem of being hypocritical with those who know us best. It is described very simply as ‘mask wearing’ which is a result of unresolved sin. It is illustrated as a three-phase process; “Act of sin > Involuntary Response > Inevitable Effect.” (29) Dallas Willard describes this book as “one of the best books on practical theology” with regard to giving meaning to humility, grace and repentance. Becoming “TrueFaced” is a very freeing concept.
When it comes to who we are, it is “a waste of energy and soul” (11) to be wearing a mask. Such behavior is fear motivated. Like ancient Greek actors we all tend to be ‘masked performers’ at times. Mask wearing in its various forms is really denial (at various levels). Eventually the mask will crack and this is good news because it will lead to reality.
Mask-wearing is the inevitable result of unresolved sin causing guilt and/or hurt. “Guilt and hurt turn (mutate) into shame, blame, fear, denial and anger”. (24) Each of these debilitating responses must be dealt with.
Involuntary (sinful) responses result in inevitable effects (sinful behavior). One such behavior is becoming judgmental. It is devastating and is often passed from generation to generation. Hiding one sinful behavior (masking) makes us vulnerable to other sinful behaviors.
Another common mask is the need to control. “Performance driven cultures can never promote healing. Rather they create more wounding.” (73)
“Our motives always direct what we value and how we act. Motive> Values> Actions.” (88) Pleasing God is a by-product of trusting God. Trust must be the foundation. It must be our primary motive.
“Grace changes our life focus, lets God handle sin, melts masks, changes how we treat each other, and is attracted by humility.” (110) “Grace helps people trust.” (127) Love, repentance, and forgiveness are God’s gifts of grace.
First we must learn to receive God’s love before we can love. We cannot receive love on our own terms. Once we have experienced love we will be able to love others. “People who are unable to trust will never experience love.” (140)
Repentance is a gift of grace. It is appropriated through trust (faith). It is reinforced in the community of grace. “Grace begets repentance, and repentance nurtures forgiveness.” (165)
Forgiveness is a mysterious gift of grace. Seven “keys of forgiveness are discussed,” (176) e.g. forgiving consequences, forgiving the offender, reconciliation, etc.
Thrall, Bill. McNicol, Bruce. Lynch, John. TrueFaced. Trust God and Others with who you really are. NavPress. 2003.
All the authors are associated with an organization called, Leadership Catalyst, located in Phoenix, AZ.
Comment. Henry.
This is a re-read of a book that I have had for several years.
The book speaks very clearly to the common problem of being hypocritical with those who know us best. It is described very simply as ‘mask wearing’ which is a result of unresolved sin. It is illustrated as a three-phase process; “Act of sin > Involuntary Response > Inevitable Effect.” (29) Dallas Willard describes this book as “one of the best books on practical theology” with regard to giving meaning to humility, grace and repentance. Becoming “TrueFaced” is a very freeing concept.
When it comes to who we are, it is “a waste of energy and soul” (11) to be wearing a mask. Such behavior is fear motivated. Like ancient Greek actors we all tend to be ‘masked performers’ at times. Mask wearing in its various forms is really denial (at various levels). Eventually the mask will crack and this is good news because it will lead to reality.
Mask-wearing is the inevitable result of unresolved sin causing guilt and/or hurt. “Guilt and hurt turn (mutate) into shame, blame, fear, denial and anger”. (24) Each of these debilitating responses must be dealt with.
Involuntary (sinful) responses result in inevitable effects (sinful behavior). One such behavior is becoming judgmental. It is devastating and is often passed from generation to generation. Hiding one sinful behavior (masking) makes us vulnerable to other sinful behaviors.
Another common mask is the need to control. “Performance driven cultures can never promote healing. Rather they create more wounding.” (73)
“Our motives always direct what we value and how we act. Motive> Values> Actions.” (88) Pleasing God is a by-product of trusting God. Trust must be the foundation. It must be our primary motive.
“Grace changes our life focus, lets God handle sin, melts masks, changes how we treat each other, and is attracted by humility.” (110) “Grace helps people trust.” (127) Love, repentance, and forgiveness are God’s gifts of grace.
First we must learn to receive God’s love before we can love. We cannot receive love on our own terms. Once we have experienced love we will be able to love others. “People who are unable to trust will never experience love.” (140)
Repentance is a gift of grace. It is appropriated through trust (faith). It is reinforced in the community of grace. “Grace begets repentance, and repentance nurtures forgiveness.” (165)
Forgiveness is a mysterious gift of grace. Seven “keys of forgiveness are discussed,” (176) e.g. forgiving consequences, forgiving the offender, reconciliation, etc.
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