Everything Must Change.

McClaren, Brian, D. Everything Must Change. Jesus, Global Crises, and a Revolution of Hope. Thomas Nelson. 2007.
Comment. Henry.
It has been some time since my first reading of McClaren, it was ‘A Generous Orthodoxy”. There is nothing generous about this resource. It is very much ‘in your face’ kind of stuff. This does not endear Brian with many who feel targeted. I do not find fault with his message, however I cringe at some of his attacks on interpretations of scripture that have very much been a part of my spiritual journey. I feel badly when I interact with Brian’s uncle who is a resident in our condo complex and see the hurt that he is experiencing because he feels his nephew is into heresy. My read of this resource was a learning experience. I appreciate the challenge put before me and I don’t take my personal responsibility to truth discovered lightly.
The dysfunctions of our planet stem from, “four global crises; the prosperity crisis, the equity crisis, security crisis, and the spirituality crisis.” (5) This book is Brian’s answer to two life-long questions that he has wrestled with, “What are the world’s top problems, and what do the life and message of Jesus have to say about them?” (13) Experiences in Burundi and South Africa brought some answers to these questions.
Brian presents some helpful information about the story of postmodernism. He Book Review.
explores some identified global problems. He expounds on our “societal system machine driven by prosperity, security, and equity”. (55) These interdependent systems demand huge resources from our environment. Since these resources are limited the ‘machine’ is heading for self-destruction. “Our societies are driven by a dysfunctional framing story.” (73)
At the center of an alternative framing story is Jesus. The gospel is this alternative framing story. There are two views of this story, “the conventional view and the emerging view”. (78) Unfortunately these are contrasting and even conflicting views. In the time of Jesus the framing story was about Rome and its controlling emperors. “The Bible is the story of the partnership between God and humanity to save and transform all of human society and avert global self-destruction.” (94) Jesus focussed on the issues of the day and things relevant, not just on future salvation and eventual (heavenly) bliss. His kingdom is not OF this world but it is IN this world.
The ‘discrepancies’ in the teachings of our postmodern times are the result of conflicting interpretations of scripture. Our ‘framing story’ must change. Prosperity, security, and purpose in our global community come at too great a price. We need “the sacred ecosystem of God (which is) a transforming framing story”. (134) This requires a revisiting of scripture to get a better understanding of who Jesus really was (a volatile topic).
Brian invites his readers to the imagining of rebuilding the “three primary systems of our society (security, prosperity, equity)” (151) The cost of security is too great. The agenda of violence used to attain security must be replaced with justice attained by love.
“Theocapitalism” (192) is destroying the concept of valid prosperity. Good deeds and gratitude are Jesus’ measurement of prosperity. God’s kingdom is a kingdom of justice. “Both the poor and the rich need saving- from poverty and addictive wealth- a kind of kingdom of co-liberation.” (220)
“Systemic injustice” (238) is the cause of extreme poverty and extreme riches. Inequity is rampant. Economic reform “in trade, aid, debt, wages, justice, and community,” (257) has to happen.
When it comes to meaningful change “believing an alternative and transforming story may turn out to be the most radical thing any of us can ever do”. (270) The call to action that will result in the correct kind of change must happen at different levels; personal, community, public, and global levels. Jesus said, “Nothing will be impossible for you”, (by faith).
www.henrydirksen.blogspot.com

Father & Son Finding Freedom

Book Review
Wangerin, Walter, Jr. Wangerin, Matthew. Father & Son Finding Freedom. Zondervan. 2008.
M.W.- is widely recognized as one of the most gifted writers writing today on issues of faith and spirituality. He is writer- in- residence at Valparaiso University, Indiana.
Comment. Henry.
From time to time I will pick up a few books from the ‘discount table’ at our local Christian book store. This book caught my attention because of the title. I have four sons. The author-ship, father and son, intrigued me. The flyleaf summary was a ‘seller’.
The Wangerin family is made up of six members, mom and dad, two boys and two girls. One boy and one girl are adopted. This story is about the adopted boy and his father. Since both are authors of the book the bi-generational appeal of the story is strong.
In the story, Walter communicates a wealth of sound parenting advice that is required when relationships become challenging. Not only family relationships are dealt with but a number of cultural issues come up. Racial prejudice impacts this family since both adopted children are inter-racial.
The story speaks for itself. I will not include a “review” as such. This is a touching, very readable story that has a multi-generational, multi-racial appeal.

Metavista

Book Review.
Greene, Colin. Robinson, Martin. Metavista: Bible, Church and Mission in an Age of Imagination. The church after postmodernity. Authentic Media, 2008.
C.G.- theological consultant, author, and former professor of theological and cultural studies at Mars Hill Graduate School, Seattle.
M.R.- international speaker, writer, and director of ‘Together in Mission’.
Comment. Henry.
I am ‘borrowing’ some language from the endorsers of the book when I say that this is a ‘theologically stimulating, meticulously researched text’. With reference to a changing world this resource reflects ‘skillful scholarship and rigorous cultural analysis’. My own experience in reading this book was one of being in over my head because of the level of literacy. That should not be taken as a negative comment on this book. I am sure that it has a strong appeal to those who have a capacity to appreciate the literacy of the authors.
Effective missions must consider the culture of the 21st century and focus on actual “cultural engagement” (intro) Callum Brown comments on cultural engagement in the U.K. He identifies five ‘criteria’ of cultural engagement. The post-Christian status of the U.K. is quite different from the post-Christian status of the U.S. Cultural engagement is assessed based on “societal imagination, cultural icons, and the nature of and encounter with the Bible as Scripture”. (intro)
We have not yet totally passed through modernity. Adam Smith, Thomas Paine, and Robert Callum have expressed significant ideas of modernity. Globalization is the story of how an “emancipation narrative (changed) to an imperialistic metanarrrative”. (15)
The movie ‘The Matrix’ illustrates the elements of postmodernity. To understand the modern requires “a new aesthetic”. (27) We are continually bombarded by consumerism with overt and subliminal messages. Reality is called into question. Change is impacted by “rules of engagement when it comes to cultural transformation”. (63)
Christendom has survived the attacks during the twentieth century, i.e. Christianity is dead, the non-Christian values of the American Dream and the “secularization of society”. (76) The problems of post-colonialism are still prevalent.
“The Bible has never been central to the life and witness of the church during the whole Christendom project.” (97) The “Biblical Theology for cultural engagement” (113) is developed around four stories: “creation, Israel, Jesus the Christ, and the church.” (118) From biblical theology we move to political theology.
Some deconstruction is done on the concept of secularization as part of modernity. What is needed today is a ‘Metavista Missional Community’. We (the church) can and should “imaginatively engage the future based on present experiences in mission, (and a) call to the Christian community to act in a counter-cultural manner”. !83 “A manifesto to the contemporary church” (225) is presented surrounding the narratives of scripture, tradition, and culture.

The Future of Faith

Book Review.
Cox, Harvey. The Future Of Faith. The rise and fall of belief and the coming age of the Spirit. Harper One. 2009.
H.C.- professor of divinity emeritus, Harvard Divinity School. Past faculty of Arts and Science, Harvard.
Comment. Henry.
Cox divides church history (Christianity) into three periods. The first three centuries, the early Christianity, he calls the Age of Faith. From the fourth to the twentieth century he uses the term, the Age of Belief to describe church history. About fifty years ago there began what he calls the Age of the Spirit.
He is a very strong opponent of ‘fundamentalism’ of any kind, especially in Christianity. This probably impacts the legitimacy of his message in evangelical circles. He makes an interesting distinction between faith and belief that becomes the foundation for his thesis.
There is much food for thought in this resource as we seek to understand what is happening in our global religious communities.
The global interactions of religions are bringing about profound changes in ‘religiousness’ and what it means to be religious. The debate about God (gods) is all about beliefs not about faith. “Faith is about deep-seated confidence. Belief is more about opinion. Beliefs are more propositional than existential.” (3)
Christianity began with Jesus and the early church. This was “the age of faith”. (4) It was not long before there developed a group of leaders who felt that beliefs needed to be to be organized and recorded in manuals. It was Constantine who brought in major changes to Christianity when he made it a state religion. These changes focused on control of what people believed and this marked the beginning of the “age of belief”. (5) Christians, worldwide, are now into a transition into the “age of the Spirit”. (8)
Experiencing the mysterious is awesome. “Faith starts with awe”, (22) giving meaning to mystery, which is never solved just discovered. “Faith is a basic posture toward the mystery, and it comes in an infinite variety of forms.” (35)
All religions are not the same. A Christian atheist is not the same as a Buddhist atheist. The Judean-Christian explanation of mystery (faith) includes the “Hebrew Cycle, the Christmas Cycle, and the Easter Cycle” (39-50) note: Cox suggests that the term Kingdom of God would be more accurately translated, ‘Reign of God’.
During the first three centuries Christianity changed “from a movement generated by faith and hope into a religious empire demarcated by prescribed doctrines and ruled by a priestly elite”. (55) (That sounds a lot like Judaism.) Christianity has gone global in our age and we have the opportunity to leave the ‘Age of Belief’ and transition into the ‘Age of the Spirit’. To understand this change requires some deconstruction of early Christianity, i.e. apostolic authority was not part of early Christianity. The ‘Age of the Spirit’ is akin to not similar to the ‘Age of Faith’, of the early church.
There were no theologies, creeds, or doctrines in early Christianity. Christians were followers of ‘The Way’ not followers of dogmas. When hierarchies were erected and creeds were fabricated the foundation was laid for fundamentalism.
The Council of Nicaea called by Constantine in 325 has been called ‘Constantine’s Last Supper’. “A change in how we understand the past can generate a change in how we view the future.” (113) When we understand the ‘age of Faith’ we begin to understand how the Christianity of our age is changing. Some changes in the Roman Catholic Church are examples of that change.
The greatest threats to needed interfaith conversations come from fundamentalists from every religious persuasion. In spite of this, there are encouraging signs of increasing dialogue. Cox’s invitation to Jerry Falwell to be a part of a Harvard dialogue is such an example. He goes on to explain his personal experience with the fundamentalist movement of which he once was a part. He explains his attitude as one of sadness (critics might call it arrogance) for the fundamentalists. Closely related to this ‘conflict’ are the attitudes about the various Bibles and their differing translations of the most original manuscripts.
Liberation theology marks the beginning of the ‘age of the Spirit’ in Catholicism. Pentecostals are seen as another group that show evidences of ‘the age of the Spirit’. It is being suggested that there is indeed a return to matters of faith (at the expense of belief) in many of the world religions.
www.henrydirksen.blogspot.com

So Beautiful

Book Review.
Sweet, Leonard. So Beautiful. Divine design for life and the church. David C Cook Pub. 2009
Comment. Henry.
It has been some ten years since I have read several books by Leonard Sweet. What is different about this book is his constant ‘theologizing’ in his presentation. The concepts he is dealing with are basic enough but he does so in with an overwhelming number of illustrations and explanations. This may be an ‘occupational’ (seminarian) hazard. No doubt his work has many appreciative readers who identify with the language and focus of his presentation(s). Note: My review will be grossly oversimplified and will probably not give justice to the ‘stature’ of this resource.
In a 52 page introduction Sweet explains what he is going to be presenting in this resource. He develops what he calls an MRI (19) of the church. This acronym stands for M-Missionaries, R-Disciples, and I-World Changers. He goes to present and explain a multitude of meaning specific terms that relate to MRI. This will set the stage for a highly academic treatise. It is presented in three parts: The missional life: God’s “Go”, The relational life: God’s “Yes”, and The incarnational life: God’s “No”.
As God is continually on the move, e.g. creation, we must accept the reality that we are sent ones, those who continually go. Jesus is our example. Our (great) commission is to GO. We are pilgrims not settlers. Sweet talks about “a theology of journey” (89)
“Life is a bit of time and a lot of relationship”. God in- The Shack. It is relationships that set Christianity apart from other religions. The scriptures describe God as a God of relationships, e.g. the God of Abraham, Isaac and Jacob. Relationships are messy and difficult. To attempt bring order into them, by rules, is to destroy them.
An “incarnational life” (150) is a walk where the walk of life has actually come to an end. Context is the key to incarnational ministry. “Incarnation celebrates the diverse ways of being church and doing church.” (207)
www.henrydirksen.blogspot.com

Introverts In The Church.

Book Review.
McHugh, Adam S. Introverts In The Church. Finding our place in an extroverted culture. IVP Books. 2009.
A.M.-an ordained Presbyterian minister, a spiritual director, and an introvert.
Comment. Henry.
The reading of this book was a learning experience for me. I had never thought of introverts and extroverts as contrasting groups in the church culture. The thesis of this resource is that most church cultures are extrovert dominated. This presents a special challenge for introverts to function well as participants and ministering staff. This resource is helpful for introverts who struggle with their frustrations and extroverts who are concerned about being more inclusive. The challenge to both celebrate and respect our individual differences will always be part of meaningful life enriching relationships, especially in our churches.
“There is a restless energy to evangelicalism that leads to a full schedule and a fast pace.” (26) Such an environment is not seen as introvert friendly. Introversion and extroversion exist in each of us and are a preference. These characteristics exist in degrees. Introverts process internally and gain strength from their solitude, etc.
Healing for introverts can come from external sources (relationships) and from the Lord. Their spirituality is contemplative with a focus on solitude and “the examen” (74) Community is a challenge but introverts bring a special contribution to community, e.g. compassion, creativity, mentoring, etc. Community pitfalls (for introverts) can be avoided.
Although most lists of leadership characteristics don’t include introvertism, there are many leaders that are (were) introverts , e.g. Mother Teresa, Martin Luther King Jr., Jonathan Edwards . Leadership is more about calling than personality types. Adequate self-care is important. Spiritual direction plays to the strengths of introvert leaders. Leading and being led as extroverts and introverts are discussed.
“Introvert seekers need introvert evangelists.” (184) Evangelism is usually thought of as an activity (gift) that demonstrates a high level of extrovertism. The church that introverts will feel comfortable in will send messages of safety and opportunities of involvement. For community to happen in our churches it will require that we all have a strong commitment to ‘love one another’.
www.henrydirksen.blogspot.com

Who Stole My Church

Book Review.

MacDonald, Gordon. Who Stole My Church? What to do when the church you love tries to enter the 21st century. Thomas Nelson. 2007.

G.M.- has over forty years of experience as a pastor and author. He is editor-at-large for Leadership Journal.

Comment. Henry.

Mac has written himself and his wife Gail into a fictional story where he deals with the challenges of how a church can transition into the twenty-first century without self-destructing. This is a clever method of presenting valid information that can be helpful in bringing about positive change for a church that is committed to being relevant and effective as a missional influence. With one exception, the author has not needed to include all the contemporary jargon that is so much of today’s literature.

Many objections to change (in a church) are founded on the reluctance to give up what is special about the past, e.g. traditional worship and preaching, predictable services, need-meeting programs, etc. In the face of inevitable change we must remember that the church is not ours but it is God’s church. How change affects us personally is not the bottom line.

It is helpful to look at the changes that have been ongoing in the history of the church, e.g. Constantine, Reformation, etc. We live in a changing world and we cannot expect that our church should be exempt from change. Many of these changes impact fundamental ideas and principles, e.g. the definition and understanding of truth. “Shelf life” (80) is a term that needs to be understood and applied to church and church programs. The volatile topic of music in the church cannot be properly addressed without cross-generational representation.

Unfortunately attrition is an unavoidable part of significant change. The damage resulting from a refusal to change is actually more severe. Genuine change in the quality of relationships requires a high level of vulnerability. Strong intergenerational relationships can happen when there is openness and willingness to change. Young and old can relate to one another’s needs.

An Hour Before Daylight.

Book Review.
Carter, Jimmy. An Hour Before Daylight. Memories of a rural boyhood. Simon & Schuster Paperbacks. 2001.
Comment. Henry.
Biographies should be read for fun, not as an assignment. I certainly had fun with this one. I have an older brother that is about the same age as this president. We grew up on a farm. It was the great depression. That is where the comparison ends. However, that similar background gave this read some relevance for me. When, as a young adult, I developed an appreciation for history and historical leaders it was the result of focusing on the humanness (humanity) of these people. President Carter has shared some very interesting information about his growing up years with his family.

Farming was very different in Georgia than in western Canada. Life on the Carter farm was really a community. Farm employees, black people, lived on the farm acreage. The Carter ‘community’ lived and functioned very much as an extended family.
Sharecropping was the system of farming. Everyone was impacted by the hardships of the Depression. The primary crops were cotton and peanuts. Farming was very labour intensive for man and beast. Government management (interference) of crop acreages was a difficult experience for farmers.
Life between whites and blacks on the farm was quite integrated. Jimmy’s best friend was a black boy. It could not be called racial integration but it was not extreme racial discrimination. There was good quality of life (under the circumstances). Jimmy’s childhood was a happy one where hard work was a given and comforts of life were limited.
Economic concerns were always a primary focus. Those who lacked skills in farming and commerce suffered hardships.
There were interesting personalities in the ‘Carter clan’. Family relationships were strong. They shared common values of a strong work ethic and respect for strongly held opinions.
The focus of this biography is early childhood and rural life styles. Very little is said about the president’s political career. It is all about family.

The Good and Beautiful God.

Book Review.
Smith, James Bryan. The Good and Beautiful God. Falling in love with the God Jesus knew. IVP Books. 2009.
J.S.- theology professor at Friends University in Wichita, Kansas. He is a founding board member of Renovare.
Comment. Henry.
Smith is a disciple of Dallas Willard. He uses the term ‘narrative’ to describe teachings about important life principles. There are two contrasting narratives that referred to frequently, the narrative of Jesus and the narrative of the ‘world’. These are important in how we understand spiritual truth. Much of the teaching in this resource is basic to Christian apologetics. It is strongly recommended that the reading of this book be done as a group project with organized group interaction. A small group discussion guide is provided to accommodate such interaction.
We need to understand the significance of the narratives that determine how we think and live. “Spiritual formation is a combination of our action and God’s action.” (34) The narrative that God is an angry judge is not uncommon. Jesus demolishes that narrative. To have faith in Jesus, the Son of God, settles many questions. To be assured of the faith of Jesus is a great source of comfort when our faith is tested.
Gaining a good understanding of the Fatherhood of God is helpful in developing trust in God. Trust in a God who is good (love) provides a ‘firm foundation’ necessary to deal effectively with the challenges of difficult experiences of life (and death). God is indeed a generous God. Guilt and/or fear should not be our primary narrative of him.
Our performance-based culture becomes an obstacle for our acceptance and understanding of God’s love. “Lectio divina” (108) is suggested as a method of Bible reading. The holiness and love of God are compatible with his divinity. The integration of God’s love and his wrath do not call for a redefinition of the word wrath as some would suggest. “The wrath of God is pathos and not passion.” (120)
Through Jesus Christ his Son, God became“self-sacrifice” (143) for us. To experience the transforming work of God we must have an understanding of who we are in Christ, submit our will to him, and be committed to obedience. We are part of a culture that is continuously rushing around and that presents the challenge and need to “ruthlessly eliminate hurry”. Dallas Willard.

Simply Christian

Wright,N.T. Simply Christian. Why Christianity Makes Sense. Harper San Francisco. 2006.
Comment. Henry.
I appreciate how this first-rate theologian writes so that a layman can quite readily understand. He just makes a lot of sense. I do have an unanswered question for the Dr. Regarding his focus on the new heaven and the new earth, he does not give many details about the ‘extreme makeover’. Is it as he suggests a remodelling involving reconstruction only, or does that also involve serious demolition as some passages of scripture seem to suggest? Tom has done an impressive task to portray Christianity as “Simply Christian”.
Tom identifies four ‘signposts’ (justice, spirituality, relationships, and beauty) that point us to God. As Christians, God’s passion for justice needs to become our passion. The abolition of slavery and the abolition of apartheid are examples of what such passion has accomplished. In the West there is an increasing resurgence of interest in spirituality. It is intuitive to our humanity.
Fulfilling relationships and especially personal relationships are what we desire but they are difficult to bring about. This makes God’s invitation to us for a personal relationship through Jesus Christ such ‘good news’. Beauty in its various forms is truly a signpost to God.
Heaven is God’s space and earth is man’s space. In Judaism and Christianity we discover where these spaces interlock. “It is fundamental to the Christian worldview in its truest form that what happened in Jesus of Nazareth was the very climax of the long story of Israel.” (71)
“Christianity is all about new life in Jesus.” (92) It is in Jesus that our space and God’s space interlock. When Jesus declared, “The Kingdom of God is at hand” he was referring to his own work. Jesus is “personally present and active in the world and in our lives, our rescuer and our Lord”. (119) The Holy Spirit is God’s breath of life for the churches as it indwells each member. It is by the Spirit that we ‘live and have our being’.
The natural response to knowledge of God is worship. The 4th and 5th chapters of Revelation are a good scriptural passage to go to learn about worship. When God’s world will be what it should be all creation will worship him. “You become like what you worship. Worship makes you truly human.” (148) The reading of scripture and ‘bread-breaking’ should be part of worship. Prayer(s) is (are) a basic discipline of a Christian experience. Prayer needs to be taught and caught.
The Bible “offers energy for the task to which God is calling his people.” (182) It is ‘God-breathed’. The Bible is meant for equipping and enabling, not for the forming of ‘authoritative truth’ to be used to lord it over others. Through scripture God speaks to the church which in turn speaks to the world. Interpretation is “a huge and wonderful task”. (197) The Bible is God’s gift. “Believing and belonging” are part of the place and purpose of the church. Worship of God and work in his kingdom, community, and mutual encouragement are also included in the purpose of the church. Rescue through water is a powerful recurring event in Israel’s history and is relevant to baptism, e.g. John the Baptist. Baptism is seen as “the mode of entry into the Christian family”. (214)
Three ‘options’ are given as to how the relation between God and the world are understood. “Option one was to see God and the world as basically the same thing.” (220) This is pantheism and panentheism. “Option two was to see God and the world as a long way apart from one another.” (220) This form of theism has a Christian ethic based on an “overarching moral system”. (220) “Option three declares God and the world are different from one another, but not far apart.” (221) It is in areas where these worlds interlock where the Christian life takes place. “It is about practicing, in the present, the tunes we shall sing in God’s world.”
www.henrydirksen.blogspot.com

The Great Omission.

Book Review.
Willard, Dallas. The Great Omission. Reclaiming Jesus’s essential teachings on discipleship. Harper SanFrancisco. 2006.
Comment. Henry.
Discipleship is obviously a major focus of what we have been calling ‘The Great Commission’. To call it an ‘omission’ is quite justifiable. Of the practice of the disciplines of discipleship there is no end. We never arrive. Just as a conversation about our personal prayer life becomes a bit of an embarrassment so the evaluation of our discipleship disciplines make us uncomfortable. That being said, this resource can be helpful for us and for those for whom we feel responsible.
Unfortunately discipleship is not a requirement for being considered a Christian or becoming a church member. Scripture seems clear that it is basic to being a Christ-follower and experiencing spiritual formation. To neglect it results in missing out on ‘the abundant life’. Because it is so lacking in the lives of so many believers, the church has become ineffective. Its members have become ‘spiritually handicapped’, still in spiritual infancy. We must continually be learning from our Teacher. We may have the keys to the Kingdom but we can fail to access the Kingdom. The Sabbath Rest is of no value to us until we enter into it. Spiritual disciplines are the foundation for the ‘assignment’ of making disciples.
“Spiritual formation (now a popular term) is a matter of reworking all aspects of self.” (56) Christian spiritual formation has its own meaning. It has to do with becoming Christ-like, gaining control over self (the flesh), being stirred by the fire of God from within. Soul care (an antonym for spiritual formation), is all about practicing the presence of God which involves the disciplines of prayer, silence, solitude, etc.
Piety should be “Christ-centered”. (159) Evangelical piety is committed to evangelism, i.e. reaching the lost. In an interview with folks from World Christian/U, Willard answers questions about spiritual disciplines. This interview has a very practical focus. Consistent with Willard’s claim that Jesus was the smartest man that ever lived, he talks about “Jesus the logician”.
A brief inventory and summary of five books on discipleship is given as a sort of appendix. Again, this is good, very practical information.

Our World in Transition.

Book Review.
O’Murchu, Diarmuid. Our World in Transition. Making sense of a changing world. The Crossroad Publishing Company. 2000
D.O.- a priest and social psychologist currently based in London. Lecturer and author on new paradigms from a multi-disciplinary point of view.
Comment. Henry.
In my retirement I have attempted to be a learner. Reading is an important part of that commitment. Learning environments often come with some level of frustration. That was my experience with this book. It reminded me of my first experience with my friend and his abstract art display. I had an appreciation but it was sadly lacking in depth. The author has identified twelve transitions that are part of our changing world. They are ongoing. This would be an exclusive list. By now there may be new transitions happening. This is a very non-religious book written by a ‘man of the cloth’.
The transitions (paradigm shifts) identified in this resource belong to the century spanning the last half of the nineteenth and first half of the twentieth century. One such shift was from” the whole being equal to the some of its parts to the whole being greater than the sum of its parts”. (15) The quantum theory was a product of this shift. A transition that is still quite evident is the transition from “a mechanistic to a wholistic understanding of our world”. (21) From indepence we have moved to interdependence.
Creativity comes out of chaos. Institutions, marked by authoritarian leadership where, “control was the leading metaphor; balance, the supreme virtue and conflict the great vice” (79), are transitioning to networking structures. At some levels traditional institutions are still valid. Networks function well globally. Thought patterns have transitioned from linear to lateral. Lateral actions pose a threat to firmly established institutions, e.g. education. The shift from masculine to feminine authority goes beyond the male/female concept to the kind of leadership characteristics, masculine and feminine, that are found in both male and female. Some interesting forces have been active in transitioning from production to process marketing. Work is being humanized, moving beyond the ‘job-for-money’ stage. The shift from church theology to kingdom theology may not be seen by many as a paradigm shift. The transition from physical evolution to psychic evolution is the final shift presented. All change is impacted by evolution.
In all these changes there is a “polarisation” (137) of responses. Three groups of change- agents are involved in these transitions and their strategies are “dialogue, resistance and drift”. (140) Six “cultural nerve-points “(146) resulting from these transitions are:
1. The integration of chaos.
2. The polarity of light and darkness.
3. The rediscovery of the feminine.
4. Cosmology as the primary revelation.
5. The call to outgrow anthropocentrism.
6. Learning to perceive laterally.

The Monkey and the Fish.

Book Review.
Gibbons, Dave. The Monkey and the Fish. Liquid leadership for a third-culture church. Zondervan. 2009
Comment. Henry.
Doing church in a global and cultural context is the contemporary challenge that churches must be prepared to respond to. This is a huge challenge. This resource is a helpful tool in attempting to do just that. Like most books (authors) Dave has developed his own vocabulary for presenting his thesis, i.e. third culture church. There are some good take-a-ways here for those who desire to be third-culture personally, to be salt and light. Although the word does not come up, this is really emergent stuff.
“Third culture is the mindset and will to love, learn, and serve in any culture, even in the midst of pain and discomfort.” (38) This is the church’s mandate. We need to continually evaluate how well we are doing when it comes to embracing our third culture. How are we doing when it comes to loving people who are different from us, perhaps even threatening? When we do this we love God. Third-culture churches have made some significant shifts, e.g. individual to community, comfort to painful, etc.
Great leadership focuses more on asking questions than giving answers. “When we make a church not about a place or form but instead a home where everyone plays- a church without walls- we end up with something liberating, empowering, and engaging”. (127)
A third-culture roundtable discussion involving multi-national, multicultural leaders tackled the following topics, “the third-culture concept, crisis in the church, big issues facing the church, and third-culture ministry movements”. (153-163)
www.henrydirksen.blogspot.com

Surprised By Hope

Book Review.
Wright, N.T. Surprised By Hope. Rethinking heaven, the resurrection, and the mission of the church. Harper One. 2008.
N.T.W.- one of the world’s top Anglican biblical scholars: bishop of Durham.
Comment. Henry.
This resource stands out in the landscape of popular, contemporary church literature with its focus on theology. For me the read was a welcome, stimulating change. Our knowledge of scripture is a fundamental building block for our spiritual growth and transformation. This book provides great ‘building material’. For me the ’take-a-way’ was the exegeting of the phrase, “Thy kingdom come on earth as it is in heaven”, from the Lord’s Prayer. We are what we believe. This book can help us with getting some clarity on what we believe.
Very few Christians know what the orthodox Christian belief is about death and resurrection. Confusion about these topics is demonstrated in our hymns and practices, e.g. cremation. “What we say about death and resurrection gives shape and to color everything else.” (25)
Resurrection is a concept unique to Judaism and Christianity. It is much more than just life after death. Christians believed in an immediate resurrection, e.g. Jesus. Most Jews believed in an eventual resurrection. The transition from Jewish beliefs to articulated Christian beliefs involve seven modifications or mutations.
When it comes to the stories of Easter, there are almost no “biblical echoes”. (53) The witnesses were women, not credible in the ancient culture. Jesus appeared in a very normal, physical body, not as Daniel had described him. I.e. a shining star. Furthermore, this body was not limited to physical laws (he entered rooms without using entrances). There is no mention in the Easter stories about future resurrection hope. “Believing in the resurrection of Jesus becomes a matter of discovering hope in the twenty-first century.” (75)
There are two popular answers suggested to the question, “What is God’s purpose for the world as a whole?” (80) The first answer is called “the myth of progress”. (81) It is represented by teachings of evolution and teachings of Pierre Teillard de Chardin and the New Age spirituality. The second answer, called “the negative myth” (87) is represented by the Platonic irresponsible attitude toward creation. The Christian answer focuses on what God has done in Jesus and will do by his resurrection “for the whole world- the entire cosmos”. (91)
Early Christians “believed that God was going to do for the whole cosmos what he had done for Jesus at Easter.” (93) Col. 1:15-20, 1Cor. 15, Rev. 21&22, are scriptures suggested to support this claim. “The redeemed people of God in the new world will be agents of his love going out in new ways, to accomplish new creative tasks, to celebrate and extend the glory of his love.” (106)
The resurrection and the ascension are two separate events. Eschatology must consider “the entire sense of God’s future” (122), not just the second coming. Jesus is coming as judge. “Resurrection isn’t life after death; it is life ‘after’ life after death.” (169) If there is a purgatory it functions in the present life not after death. (Wright humour.) Paradise is pre-resurrection. There is no indication that we should pray for the dead but there may be an option to pray to the dead and they in turn may pray for us. Those who are consistent and continual in their rejection of God’s love and forgiveness are “beyond hope, beyond pity”. (175)
We cannot get mission right until we get resurrection right. Salvation is- being raised to life in God’s new heaven and new earth”. (198) such a salvation is inclusive, i.e. not just humans but also creation. Such a salvation is both present and future and is nurtured by faith.
When we are doing the works that God has for us to do we are investing in the coming ‘new creation’. That is provides great motivation to work. “Beauty matters”. (222) Art is a response to the beauty of creation. Evangelism (conversion) is all about the gospel that presents an invitation to become a Christ follower, not a passport to heaven.
“Easter commissions Jesus’ followers (the church) for a task: Pentecost gives them the necessary equipment to accomplish it.” (239) Based on the writings of Paul a case is made for the resurrection ushering in “the new world”, (253) God’s kingdom on earth.
There needs to be a higher level of celebration at Easter. It is a coming together of heaven and earth. The hope of Easter involves, “six central aspects of Christianity: new birth and baptism, Eucharist, prayer, scripture, holiness, and love.” (271-285)
Jesus’ resurrection is the beginning of God’s new project not to snatch people away from earth to heaven but to colonize the earth with the life of heaven. That, after all, is what the Lord’s Prayer is about.” (293)
www.henrydirksen.blogspot.com

The Way Of Jesus

Book Review.
Campbell, Jonathan, S. Campbell, Jennifer. The Way Of Jesus. A journey of freedom for pilgrims and wanderers. Jossey-Boss. 2005. A Leadership Network publication.
Comment. Henry.
There are many stories around about people who have been disillusioned with the institutionalized church of modernity. This is the story of Jonathan and Jennifer Campbell. What makes their story more intense is that they were involved in positions of significant leadership. Jonathan has a PhD from Fuller. He was a ‘successful’ pastor and trainer of church planters and professor at graduate schools. After twelve years of professional ministry they left all that (and Christianity) to enter into what they call ‘the way of Jesus’. I found this book thought provoking and sometimes provoking. However, it is important to be aware of what is happening in our church environment if we are to be missional and/or relevant.
There is an inverse correlation between possessions and spiritual vitality. The author’s disappointing experiences with Christianity (see p. 19) are disturbing. The ‘Jesus Way’ is quite different from Christianity. It is among other things, a response to New Age spirituality. Two cultural chasms seem to characterize the church; the “church-culture chasm” (35, and the “church-Jesus chasm”. (38)
The ‘Jesus Way’ is really a rediscovery of first century Christendom. There is nothing new. Jesus is still the Way, the Truth, and the Life. In developing the concept of the “reality of the body of Christ” (69) a severe deconstruction (demolition) is done of the institutionalized church. The Thessalonian fellowship of believers is held up as an example of an effective church, i.e. people of the Way. Disciples are discussed under the topics “seed, sower, soil, Spirit, and sacrifice”. (84)
The analogy from scripture about wines and wineskins is used to explain the need for the ‘Jesus Way’. To access this way requires a letting go of and a dying to the status quo. We have “social longings for connection, ecological longings for creation, and spiritual longings for connection with the Creator”. (127) Our desire for God, our need for God, is primal.
Our identity, made in the image of God, has been severely impacted by the Fall. Our destiny is a restoration to a position of relationship with God through atonement. Living by faith is part of the ‘Way of Jesus’. Christ’s sufficiency becomes an increasing reality as we experience losses. “In Christ we undergo a metamorphosis, literally a changing of form.” (185)
Finding our way beyond religion is a difficult undertaking. Fruits of freedom are the result of ‘streams of living water’. Interconnectedness with life can only happen when Christ is the centre of our being. We must live what we believe. When we give what we have received from God, i.e. love, healing and forgiveness, we experience “Christ in community”. (219)
Here is the advice the author gives regarding what we should do with what we have read. “Gather all into your hand. Pick out the good to hold close to your heart. Blow the rest away with the breath of kindness. Know that whatever good you find is from the Creator.” Robert Francis, a Cherokee elder, talking about a hickory nut. I am not quite sure what I have but I seem to be quite breathless.
www.henrydirksen.blogspot.com

Organic Leadership

Book Review.
Cole, Neil. Organic Leadership. Leading naturally right where you are. Baker Books. 2009.
Comment. Henry.
This book is sequel to “Organic Church” by the same author. There is strong push-back on many commonly accepted practices by conservative/traditional churches. I believe at times it is too harsh if not unfair. E.g. Pharisaism is a result of church tradition. He does not say these practices are wrong but his attack is aggressive. What is presented is not new but in the current context of today’s church environment it is challenging. Endorsements speak of Neil’s courage and clarity with which he confronts the need for change.
In his foreword, Reggie McNeal points out that the present missional movement is a shift from church based to kingdom based priorities. This shift must be reflected in the leadership of the church. Kingdom leaders will have an influence that goes beyond the church.
The institutionalizing of the church spawns two serious problems. Individuals look to the church to have their needs met. God is limited to what happens in the institution. The solution is not doing away with the church but creating a freedom within the church. Leaders must always be prepared to deal with dangers of power, possessions, and pleasure.
“I have always sought Christian unity but not at the price of servitude.” Martin Luther. The blame for modern “pharisaism” (58) is placed squarely on tradition. To use the author’s own words, “Perhaps I was a little too pointed and aggressive.’ (77)
There are six ways presented on how leaders keep their congregants in the dark, e.g. being “gatekeepers for God”. (79) Spiritual authority must flow from Christ (the head) to leaders and not through a chain of command.
There are many dichotomies in church culture that must be dealt with, e.g. secular vrs sacred, clergy vrs laity, members vrs adherents, parachurch vrs local church, etc. There are parachurch organizations that are considered parasites of the church. The church has actually ‘out-sourced’ spiritual responsibilities. A church that is run like a business will die.
When it comes to finding leaders “recruitment sucks”. (132) There are very few examples in scripture of finding leaders this way. Leaders need to be developed from within, grown “organically”. (140) Successful leaders are recognized by faithfulness, fruitfulness and finishing well. Five factors are identified that are part of finishing well.
In the kingdom of God leadership takes on an upside-down model. Leadership is influence. Here are five types of authority listed in order of their strength, “positional, expertise, relational, moral and spiritual”. (177) Delegated authority is compared to distributed authority. Christ is our example of “downward mobility”, (184) e.g. incarnation and execution which was followed by exaltation. Incarnational leadership is being and living Christ-like.
Developing leaders involves mentoring, a one on one activity. It cannot be done in a classroom with curriculum.
To maximize life you must embrace death, e.g. a life producing seed. Only under rare circumstance should pastors be paid. This is not a job. By way of conclusion Neil draws parallels between organic leadership and organic churches.

Deep Church

Book Review.
Belcher, Jim. Deep Church. A third way beyond emerging and tradition. IVP Books2009.
J.B.- founding church planter and lead pastor of Redeemer Presbyterian Church (RPC) in Newport Beach, California,
Comment. Henry.
When confronted with two equally unacceptable alternatives it seems that a third acceptable option would be wonderful. This would be the most optimistic assessment of this resource. To call a choice that is an alternative between emergence and traditional “deep church” is somewhat profound. A lot of diligence and research has gone into the development of this alternative. The commitment to mission and community makes this choice relevant. The present ‘success’ of Redeemer Presbyterian suggests that “deep church” is doable.
In his introduction Jim expresses deep concern about the ‘gap’ that he feels exists between the camps of the emergent and the traditional. This book is his alternative or ‘’a third way”.
During his initial experience with emergence he came to the conclusion that he was both an “insider and outsider”. (Conflict avoidance syndrome?) As he began to explore a third way he made a commitment to learn all he could about emergence and traditional.
Neither the traditional churches nor the seeker movement churches have been successful in reaching the present generation. In an attempt to understand the emergent movement it is helpful to know what they are protesting against in the traditional church(es). Seven issues are identified. “Captivity to Enlightenment rationalism. A narrow view of salvation. Belief before belonging. Uncontextualized worship. Weak ecclesiology. Tribalism.” (40-43) The varying positions put forward suggests that “the emerging tent (44) What is needed between emergent and traditional is “unity in the gospel, in evangelical essentials”. (54) When they use the term ‘postmodern’ they attach differing meanings to the term.
Traditional churches are said to be boundary set (foundationalism); emergent churches are centre-set (post-foundationalism). When provision is made for ‘belonging before believing’ there needs to be a strong focus on believing. Another area of controversy is the topic of the kingdom of God. What some emergents believe to be the kingdom is considered by some traditionalists as a slippery slope of liberalism and a social gospel and a form of reductionism.
The four commitments of Jim’s ‘deep church’ (RPC) are: “Gospel- Community- Mission- Shalom”. (121) ‘Deep worship’ is developed by drawing from “the Bible tradition and culture”. (137) “Deep preaching’ “happens in centred-set preaching, in community groups and in individual lives”. (159) Ecclesiology is made up of “Bible + Tradition + Mission”. (173)
Where emerging and traditional camps are most divided is culture. Emergents are accused of being assimilated by culture and traditionalists are accused of being irrelevant in culture. This division provides motivation for Jim and his deep church alternative. Church must be understood as being an organization (traditional) and an organism (emergent). This calls for a “common-grace language”. (192) in conclusion Jim presents “seven suggestions for becoming a deep church”. (204)
Note: I am aware that I am interchanging the terms emergence and emergent and I apologize for the confusion that may cause. I know they do not mean the same thing.

An Altar in the World.

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

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.

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)

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.

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)

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

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

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)
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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

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.
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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)

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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

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.

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.

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.

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

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.

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).

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