Book Review
Fitch, David E. The Great Giveaway. Reclaiming the mission of the church from- modern maladies. Baker Books, 2005.
D.F.- pastor of Life on the Vine Christian Community of the C.& M.A. in Long Grove, Illinois.
Comment. Henry
The specific maladies that the church needs to reclaim its mission from are big business, parachurch organizations, psychotherapy, and consumer capitalism. David focuses on other specifics in the church that he feels require attention because of how they have been impacted by modernity and its way of arriving at truth. His views are postmodern and his recommendations are radical.
Evangelism’s “complicity with modernity” (13) is where the giveaways are happening. Modernity is “the veneration of modern science, the obsession with controlled factual truth, and the unabashed confidence in objective reason as located in the mind of each individual”. (14) Is the church really doing what the church was meant to do from its inception? That is the issue. The author explains how he is using certain terms such as ‘postmodern, liberalism, evangelical, etc.
A very strong, critical assessment is made of the megachurch. When there is a focus on counting numbers and seeking to meet the felt needs of people a church has strayed from its biblical mandate. “Use qualitative measures of community” (44) to measure success.
“The basis for a compelling Christian account of salvation in postmodernity is a changed life among a living community of Christ.” (59) The salvation message must be seen before it will be heard. “Church planting is the ultimate form of postmodern evangelism.” (68)
Church leadership is in trouble because it adheres to the principles of business. Such principles isolate a leader from community.
Regarding worship, it is suggested that it needs to be immersed in a liturgical form. “Liturgical worship invites the worshiper into a worship that was going before the worshiper arrived and that will continue after he or she is gone.” (107)
Expository preaching is criticized because so much of it is private interpretation. “It requires a community to interpret the Word.” 135 Narative-based preaching is recommended.
The local church needs to have a greater involvement in social justice. It begins with justice in the church. Neither democracy nor capitalism produces this kind of justice. “We must locate our justice in the work of Jesus Christ among people called out to be his church.” (163)
The topics of spiritual formation and moral education are examined. In his conclusion the author does some vision casting in terms of how the church could accomplish what it was formed for.
Sunday, July 5, 2009
The Grand Weaver.
Book Review
Zacharias, Ravi. The Grand Weaver. How God shapes us through the events of our lives. Zondervan 2007
Comment. Henry
Ravi has written a book that will be very helpful for many who want to get a handle on how to keep a proper focus on the big picture as we seek to process the various experiences of our life. His real life stories help illustrate his teaching. He seeks to reinforce the truth that God is truly the weaver of the tapestry that is represented by our lives. When we co-operate and do our part in submission to his will the results are a beautiful work of the Grand Weaver.
Our identity (DNA) confirms that we are ‘originals’. Pain and despair come to all people in varying measures. We are shaped by them. They are levelers. “When you walk through the valley, the memory of the view from the mountain will sustain you.” (41) Dealing with disappointments involves our hearts and minds. We can be strengthened as we focus on Christ’s provision on the cross.
We must all “come to terms with God’s sovereign working and how we respond to his plan and calling”. (61) There is a morality that points us to God and a morality that is self-centered. Morality is not a means of salvation. Traditionalism, legalism, and superstition are forms of spirituality. Spirituality without truth “is nothing more than a confession that sheer matter alone does not answer life’s deepest hungers”. (106)
“When you work under God’s will and your will submits to that will, you become a different person before people.” (122) We are is shaped by our worship. Worship is defined by mystery, the Trinity, community and liturgy. “Destiny incorporates the sense of purpose and design when it lies in the hands of a sovereign God.” (155)
Zacharias, Ravi. The Grand Weaver. How God shapes us through the events of our lives. Zondervan 2007
Comment. Henry
Ravi has written a book that will be very helpful for many who want to get a handle on how to keep a proper focus on the big picture as we seek to process the various experiences of our life. His real life stories help illustrate his teaching. He seeks to reinforce the truth that God is truly the weaver of the tapestry that is represented by our lives. When we co-operate and do our part in submission to his will the results are a beautiful work of the Grand Weaver.
Our identity (DNA) confirms that we are ‘originals’. Pain and despair come to all people in varying measures. We are shaped by them. They are levelers. “When you walk through the valley, the memory of the view from the mountain will sustain you.” (41) Dealing with disappointments involves our hearts and minds. We can be strengthened as we focus on Christ’s provision on the cross.
We must all “come to terms with God’s sovereign working and how we respond to his plan and calling”. (61) There is a morality that points us to God and a morality that is self-centered. Morality is not a means of salvation. Traditionalism, legalism, and superstition are forms of spirituality. Spirituality without truth “is nothing more than a confession that sheer matter alone does not answer life’s deepest hungers”. (106)
“When you work under God’s will and your will submits to that will, you become a different person before people.” (122) We are is shaped by our worship. Worship is defined by mystery, the Trinity, community and liturgy. “Destiny incorporates the sense of purpose and design when it lies in the hands of a sovereign God.” (155)
The Fall of the Evangelical Nation.
Book Review
Wicker, Christine. The Fall of the Evangelical Nation. The surprising crisis insde the church. Harper One 2008
C.W.- was a feature writer, columnist and religion reporter for Dallas Morning News for 17 years.
Comment. Henry
Christine describes herself as an apostate. She talks about being saved at age nine but walking away from her faith as an adult. This disposition is reflected in her thesis. There is a lot of valuable information in this resource that is relevant to any serious evangelical leaders. It comes most often in a negative slant. Christine has done her homework and is very serious in being authentic in her presentation. What she calls the “outside threats to the evangelical church” is the weakest part of her presentation, in my opinion.
Christine has done a lot of research on evangelicalism and this book is the result of her findings. She defines evangelicals as, “those people who have accepted Jesus as their personal savior and as the only way to heaven, who accept the Bible as the inerrant word of God, and who are scaring the bejesus out of the rest of America”. Xi (intro).
Christine talks about a “split-screen picture” (3) that reveals what she discovered in her research. One side of the screen shows authentic, evangelical believers, the other shows a deceptive picture of decline and fall of evangelicalism. Based on her interview with a pastor of Lake Pointe church she concludes that only a minority of people (attending Lake Pointe) are genuine evangelicals.
There is a lot of ambiguity in statistics that are presented about the significance and influence of evangelicals on the political and religious scene in America. E.g. one in four Americans is evangelicals.
“Within the church and within the faith it preaches, all the elements crippling the evangelical nation reside side by side with all that makes the church and the faith great.” (34) A story is related about a refugee couple of Katrina. This story serves as an illustration of how great the church and its people of faith are. This story comes out of Lake Pointe church.
“Non-believers are the fastest- growing group in America in numbers and percentage.” (53) Reference is made to “non-religious-right evangelicals and religious-right evangelicals”. (54) Evangelicals are losing ground when it comes to conversions and growth.
The religious image of America is distorted because of inflated, inaccurate statistics. A closer look is taken at what actually defines a real evangelical. Barna’s “nine criteria” (86) are used as a definition. To be a born again Christian requires meeting only two of the nine criteria. Hence the high percentage of Americans who claim to be Christian (38%).
Christine turns her attention on what she calls “the threats inside the evangelical church”. (96) Her focus is the mega-churches. The strongest threat is the vulnerability that they face or will face when the founder/leader is no longer part of the picture. Another threat is the overpowering economics that can destroy churches because of lack of finances.
Another threat is the reality that evangelicals are leaving organized churches. George Barna identified and explained this trend. He says that “20 million (Americans) are being led by God to turn away from the church altogether”. He refers to this as a revolution, the title of his book.
A serious issue is the matter of “disillusioned believers”. (123) They all leave the church but they don’t all leave the faith. Stories of three women who represent this crowd are related. “Politics gone bad, midlife women leaving the evangelical faith, competition from individualized twelve-step gods, and evangelicals refusing to proselitize are all small symptoms of a huge reshaping that’s going on in Western perceptions about truth found about the meaning of reality, about the purpose of life, about the very nature of what it is to be human.” (145)
There are also “threats outside the evangelical church”. (147) There is science and reason that conclude that God is dead. It is suggested that science actually successfully attacked the original sin concept. New family values have developed that are a serious departure from traditional evangelical standards.
Christine describes a personal spiritual experience that was very meaningful to her but was completely outside the standards of traditional evangelicalism. She expresses a desire to “reconnect with God in ways that serve our time and place better than the old ways. It’s happened before. It could happen again.” (205)
Wicker, Christine. The Fall of the Evangelical Nation. The surprising crisis insde the church. Harper One 2008
C.W.- was a feature writer, columnist and religion reporter for Dallas Morning News for 17 years.
Comment. Henry
Christine describes herself as an apostate. She talks about being saved at age nine but walking away from her faith as an adult. This disposition is reflected in her thesis. There is a lot of valuable information in this resource that is relevant to any serious evangelical leaders. It comes most often in a negative slant. Christine has done her homework and is very serious in being authentic in her presentation. What she calls the “outside threats to the evangelical church” is the weakest part of her presentation, in my opinion.
Christine has done a lot of research on evangelicalism and this book is the result of her findings. She defines evangelicals as, “those people who have accepted Jesus as their personal savior and as the only way to heaven, who accept the Bible as the inerrant word of God, and who are scaring the bejesus out of the rest of America”. Xi (intro).
Christine talks about a “split-screen picture” (3) that reveals what she discovered in her research. One side of the screen shows authentic, evangelical believers, the other shows a deceptive picture of decline and fall of evangelicalism. Based on her interview with a pastor of Lake Pointe church she concludes that only a minority of people (attending Lake Pointe) are genuine evangelicals.
There is a lot of ambiguity in statistics that are presented about the significance and influence of evangelicals on the political and religious scene in America. E.g. one in four Americans is evangelicals.
“Within the church and within the faith it preaches, all the elements crippling the evangelical nation reside side by side with all that makes the church and the faith great.” (34) A story is related about a refugee couple of Katrina. This story serves as an illustration of how great the church and its people of faith are. This story comes out of Lake Pointe church.
“Non-believers are the fastest- growing group in America in numbers and percentage.” (53) Reference is made to “non-religious-right evangelicals and religious-right evangelicals”. (54) Evangelicals are losing ground when it comes to conversions and growth.
The religious image of America is distorted because of inflated, inaccurate statistics. A closer look is taken at what actually defines a real evangelical. Barna’s “nine criteria” (86) are used as a definition. To be a born again Christian requires meeting only two of the nine criteria. Hence the high percentage of Americans who claim to be Christian (38%).
Christine turns her attention on what she calls “the threats inside the evangelical church”. (96) Her focus is the mega-churches. The strongest threat is the vulnerability that they face or will face when the founder/leader is no longer part of the picture. Another threat is the overpowering economics that can destroy churches because of lack of finances.
Another threat is the reality that evangelicals are leaving organized churches. George Barna identified and explained this trend. He says that “20 million (Americans) are being led by God to turn away from the church altogether”. He refers to this as a revolution, the title of his book.
A serious issue is the matter of “disillusioned believers”. (123) They all leave the church but they don’t all leave the faith. Stories of three women who represent this crowd are related. “Politics gone bad, midlife women leaving the evangelical faith, competition from individualized twelve-step gods, and evangelicals refusing to proselitize are all small symptoms of a huge reshaping that’s going on in Western perceptions about truth found about the meaning of reality, about the purpose of life, about the very nature of what it is to be human.” (145)
There are also “threats outside the evangelical church”. (147) There is science and reason that conclude that God is dead. It is suggested that science actually successfully attacked the original sin concept. New family values have developed that are a serious departure from traditional evangelical standards.
Christine describes a personal spiritual experience that was very meaningful to her but was completely outside the standards of traditional evangelicalism. She expresses a desire to “reconnect with God in ways that serve our time and place better than the old ways. It’s happened before. It could happen again.” (205)
The Faith Given Once For All.
Book Review
Colson, Charles. Fickett, Harold. The Faith, Given Once, For All. Zondervan, 2008.
Comment. Henry
Chuck has become very well known for his many years of effective Prison Ministries. In this book he becomes the apologist, defender of the faith. His presentation is powerful and I believe well substantiated. This is a good resource for anyone wanting to have a meaningful relationship with those would challenge Christianity. Chuck’s assessment of the threat of radical Islam to Western civilization and Christianity is very interesting.
Christianity has from its inception been a life-changing, culture-changing force. Two contemporary threats to Christianity are anti-theism and radical Islam. The lack of understanding and presence of biblical truth increases these threats. The two main themes of this book are “God and the faith, and faith and life”.
The first truth that is examined is, “God Is”, and that God has communicated with man. That communication has been in the form of the canon of scripture which has been confirmed as authentic. There is “transformative power” (55) in the message.
Christians believe that truth can be affirmed through the Bible, nature, reason and conscience. Truth is basic to the Gospel. Sin is a fact of life that impacts every human being. God invaded humanity through his son Jesus Christ. This invasion resulted in a huge victory over sin and death. The Trinity is a fundamental doctrine of Christianity.
The ‘exchanged life’ is part of a genuine conversion. Forgiveness creates the reality of reconciliation. Historically that happened between evangelicals and Roman Catholics.
The Church, the body of Christ, is one of the accomplishments of the Cross. The classic marks of the Church are the Word, the sacraments, discipline and community. The Church is to be characterized by holiness. Rom. 12:1 It must be a way of life. “Christians believe in the sanctity of life at every stage, from birth to death.” (171) There are many aspects about our culture that militate against the sanctity of life. The ‘end times’ will bring fruition to many of the hopes and beliefs of Christians. “The rewards of embracing orthodox truth are immense.” (205)
Colson, Charles. Fickett, Harold. The Faith, Given Once, For All. Zondervan, 2008.
Comment. Henry
Chuck has become very well known for his many years of effective Prison Ministries. In this book he becomes the apologist, defender of the faith. His presentation is powerful and I believe well substantiated. This is a good resource for anyone wanting to have a meaningful relationship with those would challenge Christianity. Chuck’s assessment of the threat of radical Islam to Western civilization and Christianity is very interesting.
Christianity has from its inception been a life-changing, culture-changing force. Two contemporary threats to Christianity are anti-theism and radical Islam. The lack of understanding and presence of biblical truth increases these threats. The two main themes of this book are “God and the faith, and faith and life”.
The first truth that is examined is, “God Is”, and that God has communicated with man. That communication has been in the form of the canon of scripture which has been confirmed as authentic. There is “transformative power” (55) in the message.
Christians believe that truth can be affirmed through the Bible, nature, reason and conscience. Truth is basic to the Gospel. Sin is a fact of life that impacts every human being. God invaded humanity through his son Jesus Christ. This invasion resulted in a huge victory over sin and death. The Trinity is a fundamental doctrine of Christianity.
The ‘exchanged life’ is part of a genuine conversion. Forgiveness creates the reality of reconciliation. Historically that happened between evangelicals and Roman Catholics.
The Church, the body of Christ, is one of the accomplishments of the Cross. The classic marks of the Church are the Word, the sacraments, discipline and community. The Church is to be characterized by holiness. Rom. 12:1 It must be a way of life. “Christians believe in the sanctity of life at every stage, from birth to death.” (171) There are many aspects about our culture that militate against the sanctity of life. The ‘end times’ will bring fruition to many of the hopes and beliefs of Christians. “The rewards of embracing orthodox truth are immense.” (205)
The Divine Conspiracy.
Book Review.
Willard, Dallas. The Divine Conspiracy. Rediscovering our hidden life in God. HarperSanFrancisco. 1997.
Comment. Henry
This is my second reading of this ‘classic’, and I venture to say it is not my last. I did not find this an easy read but it was certainly instructive. I had second thoughts on some things I read but they tended to be questions rather than criticisms. Willard helped my appreciation of scripture to grow especially as it related to knowing God. Faith is enhanced through knowledge and appreciation. This is a thought provoking guide to anyone wanting to live the life Christ wants us to live.
Life and culture around us is not conducive to a positive response to what God has planned for us. We are surrounded by moral bankruptcy. The Kingdom of God is at hand and we can enter eternal life in that kingdom now.
A very interesting question is posed by a pastor. “Why are Christians indistinquishable from the world?” (40) Life transformation should be part of the message of the gospel. Those who identify themselves as Christians should demonstrate recognizable Christlikeness. Preaching (teaching) comes with a huge responsibility. There is a serious lack of preaching on the Kingdom of God as Christ taught it.
Knowledge of God is fundamental for an appreciation of the Kingdom of God. We must practice the presence of God. The evidence of this truth is found throughout scripture. Don’t confine God to inner space (the heart) or outer space. “Spirit is substance.” (82) We experience dying but we do not die. “Nothing fundamental has changed in our knowledge of ultimate reality and human self since the time of Jesus.” (93)
In the Sermon on the Mount, Jesus deals with what the good life is and who actually is the good person. There is much misinterpretation about the beatitudes. They are all about “the present availability of the kingdom through personal relationship to Jesus.” (106) Neighbors (that are described in the parable of the Good Samaritan) are ‘created’ by loving a person.
In his Mountain discourse Jesus’ “teachings illustrate how those alive in the kingdom can live”. (134) When Willard insists that Jesus was the wisest man that ever lived, he may be calling into question the extent to which He took on the limitations of humanity.
Anger and the contempt that arises out of anger are the results of the failure to manage emotions. Overcoming evil with good is evidence of the ‘divine conspiracy’. Giving alms, prayer and fasting can easily become part of a trap of religious respectability. We escape this ‘trap’ when we refuse to confirm to the values of this world.
“In the kingdom life we extend the respect to others that we would naturally hope others would extend to us.” (217) Matt. 7:12. Condemnation is a form of hypocrisy. Requests unite, demands separate. When we make a request of God he “has retained the a discretionary power of granting or refusing it”. C.S. Lewis. He can be reasoned with, e.g. Moses, Hezekiah. The results of prayer have been confirmed through scientific studies. “Prayer is, above all, a means of forming character.” (250) Jesus’ model of prayer, when used correctly, accomplishes that.
In his mountain discourse Jesus explains how to be a citizen of the kingdom. It happens through “an inward transformation by discipleship to Jesus”. (276) The knowledge of Christ’s presence in the form of the Holy Spirit is fundamental to this experience.
A ‘curriculum for Christlkeness’ is proposed. It is not just knowing and believing the right things but actually doing them. We move from “having faith in Christ to the faith of Christ”. (320) Genuine apprentices (of Jesus) love the heavenly Father and delight in Him. Knowledge of that Father through creation and biblical revelation fosters such love. There must be deliverance from the natural man who is resistant to the kingdom of God.
The dynamic of spiritual growth involves the “action of the Holy Spirit”. (347) Solitude and silence (“the discipline of abstinence”) and study and worship (“the discipline of engagement”) develop Christlikeness.
Although we have many questions about the future (heaven) to which there are not definitive answers, we have many reasons to be optimistic and excited about life after death. This position is in stark contrast with ‘those who have no hope’. “We live in a Trinitarian universe.” (384) What we know about the future gives us strength in the present.
Willard, Dallas. The Divine Conspiracy. Rediscovering our hidden life in God. HarperSanFrancisco. 1997.
Comment. Henry
This is my second reading of this ‘classic’, and I venture to say it is not my last. I did not find this an easy read but it was certainly instructive. I had second thoughts on some things I read but they tended to be questions rather than criticisms. Willard helped my appreciation of scripture to grow especially as it related to knowing God. Faith is enhanced through knowledge and appreciation. This is a thought provoking guide to anyone wanting to live the life Christ wants us to live.
Life and culture around us is not conducive to a positive response to what God has planned for us. We are surrounded by moral bankruptcy. The Kingdom of God is at hand and we can enter eternal life in that kingdom now.
A very interesting question is posed by a pastor. “Why are Christians indistinquishable from the world?” (40) Life transformation should be part of the message of the gospel. Those who identify themselves as Christians should demonstrate recognizable Christlikeness. Preaching (teaching) comes with a huge responsibility. There is a serious lack of preaching on the Kingdom of God as Christ taught it.
Knowledge of God is fundamental for an appreciation of the Kingdom of God. We must practice the presence of God. The evidence of this truth is found throughout scripture. Don’t confine God to inner space (the heart) or outer space. “Spirit is substance.” (82) We experience dying but we do not die. “Nothing fundamental has changed in our knowledge of ultimate reality and human self since the time of Jesus.” (93)
In the Sermon on the Mount, Jesus deals with what the good life is and who actually is the good person. There is much misinterpretation about the beatitudes. They are all about “the present availability of the kingdom through personal relationship to Jesus.” (106) Neighbors (that are described in the parable of the Good Samaritan) are ‘created’ by loving a person.
In his Mountain discourse Jesus’ “teachings illustrate how those alive in the kingdom can live”. (134) When Willard insists that Jesus was the wisest man that ever lived, he may be calling into question the extent to which He took on the limitations of humanity.
Anger and the contempt that arises out of anger are the results of the failure to manage emotions. Overcoming evil with good is evidence of the ‘divine conspiracy’. Giving alms, prayer and fasting can easily become part of a trap of religious respectability. We escape this ‘trap’ when we refuse to confirm to the values of this world.
“In the kingdom life we extend the respect to others that we would naturally hope others would extend to us.” (217) Matt. 7:12. Condemnation is a form of hypocrisy. Requests unite, demands separate. When we make a request of God he “has retained the a discretionary power of granting or refusing it”. C.S. Lewis. He can be reasoned with, e.g. Moses, Hezekiah. The results of prayer have been confirmed through scientific studies. “Prayer is, above all, a means of forming character.” (250) Jesus’ model of prayer, when used correctly, accomplishes that.
In his mountain discourse Jesus explains how to be a citizen of the kingdom. It happens through “an inward transformation by discipleship to Jesus”. (276) The knowledge of Christ’s presence in the form of the Holy Spirit is fundamental to this experience.
A ‘curriculum for Christlkeness’ is proposed. It is not just knowing and believing the right things but actually doing them. We move from “having faith in Christ to the faith of Christ”. (320) Genuine apprentices (of Jesus) love the heavenly Father and delight in Him. Knowledge of that Father through creation and biblical revelation fosters such love. There must be deliverance from the natural man who is resistant to the kingdom of God.
The dynamic of spiritual growth involves the “action of the Holy Spirit”. (347) Solitude and silence (“the discipline of abstinence”) and study and worship (“the discipline of engagement”) develop Christlikeness.
Although we have many questions about the future (heaven) to which there are not definitive answers, we have many reasons to be optimistic and excited about life after death. This position is in stark contrast with ‘those who have no hope’. “We live in a Trinitarian universe.” (384) What we know about the future gives us strength in the present.
The Disciple-Making Pastor.
Book Review.
Hull, Bill. The Disciple-Making Pastor. Leading others on the journey of faith. Baker Books. 1988.
B.H.-writer and discipleship evangelist. Founder of T-Net International.
Comment. Henry.
Bill bases his evaluation of disciple-making on the priority that is placed on making disciples in the Great Commission. It needs to be the central focus of all pastors and/or church leaders. This book is Bill’s “blueprint” for identifying and developing disciple-making pastors.
The major shortcoming of the church is its failure to make disciples. “The crisis at the heart of the church is a crisis of product”, (21) i.e.discipleship. The dangers of the liberal church are exposed. Lay leaders in a church must be first and foremost disciple-makers who reproduce themselves through winning the lost. They must take the Great Commission seriously.
The model of a disciple-making pastor is taken from John 15:7-17. “Culture militates against disciple-making.” (50) The qualifications for becoming a disciple-maker are very high. “Disciples are born to be made.” (92) A disciple-making pastor needs to understand the model, means, method and motive of making Christ known. With understanding and knowing must come a strong sense of commitment to disciple-making.
There are four practices that characterize a disciple-making pastor. “The principle of selectivity, teaching and practicing philosophical purity, accountability, using small groups for disciple-making, and the decentralization of pastoral care.” (185) Disciple-making pastors use the technique of coaching. Specific suggestions are made regarding implementing the principles of disciple-making. These include a “church-centred disciple-making structure chart”. (273)
Hull, Bill. The Disciple-Making Pastor. Leading others on the journey of faith. Baker Books. 1988.
B.H.-writer and discipleship evangelist. Founder of T-Net International.
Comment. Henry.
Bill bases his evaluation of disciple-making on the priority that is placed on making disciples in the Great Commission. It needs to be the central focus of all pastors and/or church leaders. This book is Bill’s “blueprint” for identifying and developing disciple-making pastors.
The major shortcoming of the church is its failure to make disciples. “The crisis at the heart of the church is a crisis of product”, (21) i.e.discipleship. The dangers of the liberal church are exposed. Lay leaders in a church must be first and foremost disciple-makers who reproduce themselves through winning the lost. They must take the Great Commission seriously.
The model of a disciple-making pastor is taken from John 15:7-17. “Culture militates against disciple-making.” (50) The qualifications for becoming a disciple-maker are very high. “Disciples are born to be made.” (92) A disciple-making pastor needs to understand the model, means, method and motive of making Christ known. With understanding and knowing must come a strong sense of commitment to disciple-making.
There are four practices that characterize a disciple-making pastor. “The principle of selectivity, teaching and practicing philosophical purity, accountability, using small groups for disciple-making, and the decentralization of pastoral care.” (185) Disciple-making pastors use the technique of coaching. Specific suggestions are made regarding implementing the principles of disciple-making. These include a “church-centred disciple-making structure chart”. (273)
The Case For The Real Jesus.
Book Review
Strobel, Lee. The Case For The Real Jesus. A journalist investigates current attacks on the identity of Christ. Zondervan, 2007
Comment. Henry
Strobel the apologist is conducting an investigation of what is out there that is presently impacting how people form their understanding (opinions) about just who Jesus is. This book will be of special interest to anyone who is into apologetics; however it will be helpful to anyone who wants to expand their knowledge of who Jesus is.
In this book Strobel is addressing six allegations (challenges) that “undermine the traditional understanding of Christ”. (15) These allegations are; 1. The claims of non-biblical ancient documents
2. The church has tampered with the original texts.
3. There are explanations (claims) that actually refute the resurrection.
4. Christian beliefs have been copied from pagan cultures.
5. Jesus was an imposter and not the real Messiah.
6. We should be (are) free to believe whatever we choose to believe about Jesus.
Other gospels have been discovered that are claimed to be as authentic as the Synoptic gospels. Four of these, the Gnostic gospels, are “the gospel of Thomas, the secret gospel of Mark, the gospel of Peter, and the gospel of Mary”. (25) These gospels are discussed in an interview with Craig A. Evans, an authority in matters of biblical studies. The Gnostic gospels fail the test of historicity.
When it comes to the claim of tampering with the original text an authority on textual criticism is interviewed. He is Daniel B. Wallace from Dallas Theological Seminary. The writings of Bart Ehrman (Misquoting Jesus), the main proponent of this attack, are examined. “No cardinal doctrines are affected by any variable variants”. (90)
In an interview with the New Testament historian Michael Licona, the attempts to refute the resurrection are dealt with. The charges of plagiarism from pagan religions are addressed by Edwin M. Yamauchi.
With extensive quotations from the Old Testament regarding “the evidence for the Messiahship of Jesus” Michael L. Brown deals with the charge of Jesus being an imposter.
Self-made religion, the result of being free to choose, is a rejection of organized religion. Paul Copan addresses this option by discussing topics such as postmodernism, truth, etc. A personalized religion rejects sin and therefore has no need for a savior. It ends up with a very watered down version of Jesus.
By way of conclusion Strobel says “the emperors of radical scholarship have no clothes”. (262) He goes on to say, “None of these seemingly daunting challenges turned out to be close calls, etc.” (266)
Strobel, Lee. The Case For The Real Jesus. A journalist investigates current attacks on the identity of Christ. Zondervan, 2007
Comment. Henry
Strobel the apologist is conducting an investigation of what is out there that is presently impacting how people form their understanding (opinions) about just who Jesus is. This book will be of special interest to anyone who is into apologetics; however it will be helpful to anyone who wants to expand their knowledge of who Jesus is.
In this book Strobel is addressing six allegations (challenges) that “undermine the traditional understanding of Christ”. (15) These allegations are; 1. The claims of non-biblical ancient documents
2. The church has tampered with the original texts.
3. There are explanations (claims) that actually refute the resurrection.
4. Christian beliefs have been copied from pagan cultures.
5. Jesus was an imposter and not the real Messiah.
6. We should be (are) free to believe whatever we choose to believe about Jesus.
Other gospels have been discovered that are claimed to be as authentic as the Synoptic gospels. Four of these, the Gnostic gospels, are “the gospel of Thomas, the secret gospel of Mark, the gospel of Peter, and the gospel of Mary”. (25) These gospels are discussed in an interview with Craig A. Evans, an authority in matters of biblical studies. The Gnostic gospels fail the test of historicity.
When it comes to the claim of tampering with the original text an authority on textual criticism is interviewed. He is Daniel B. Wallace from Dallas Theological Seminary. The writings of Bart Ehrman (Misquoting Jesus), the main proponent of this attack, are examined. “No cardinal doctrines are affected by any variable variants”. (90)
In an interview with the New Testament historian Michael Licona, the attempts to refute the resurrection are dealt with. The charges of plagiarism from pagan religions are addressed by Edwin M. Yamauchi.
With extensive quotations from the Old Testament regarding “the evidence for the Messiahship of Jesus” Michael L. Brown deals with the charge of Jesus being an imposter.
Self-made religion, the result of being free to choose, is a rejection of organized religion. Paul Copan addresses this option by discussing topics such as postmodernism, truth, etc. A personalized religion rejects sin and therefore has no need for a savior. It ends up with a very watered down version of Jesus.
By way of conclusion Strobel says “the emperors of radical scholarship have no clothes”. (262) He goes on to say, “None of these seemingly daunting challenges turned out to be close calls, etc.” (266)
The Call.
Book Review.
Guinness, Os. The Call. Finding and fulfilling the central purpose of your life. W Publishing Group. 1998.
O.G.- author, speaker. Born in China, educated in England (Oxford). Currently Senior Fellow of the Trinity Forum. (1998)
Comment. Henry.
Although the subtitle of this book makes an amazing claim the author has done a great job of providing readers with solid, biblical material whereby much insight can be gained about one’s calling and how that should impact one’s life. Just like a good map helps us on a long journey this resource gives direction and guidance on life’s journey. This has been my personal experience and I consider myself as approaching the end of that journey and I am still learning. (I am still very much enjoying the trip!)
No one else can find your own sense of purpose and fulfillment. This is a common concern for people of all stages of life.
It is mistake to think that all those without God (or with God) are genuine seekers. C.S. is presented as a genuine seeker at a time when he had no interest in God. Such a person comes to the realization that he/she is as much sought (by God) as he/she is seeking.
“There is no calling unless there is a Caller.” (20) The search for identity or calling arises out of the simple question, “Who am I?” (20) A distinction is made between the “primary and secondary’ (31) calling. The primary call is to discipleship, the secondary call is to vocation. The first call is permanent. The second comes to an end (retirement/termination). All believers are called to discipleship. Designations such as sacred or secular are not acceptable when describing calling. Two distortions are explored as they relate to calling. The “Catholic distortion elevates the spiritual at the expense of the secular”. (39) The “protestant distortion elevates the secular at the expense of the spiritual”. (39)
Becoming what we do relates to our job, doing what we are reflects our calling. E.g. Since I am teaching I must be a teacher (job). I am a teacher, therefore I teach (calling). When encouragement is my primary method of teaching I am demonstrating a gift. We are called along our giftedness, but our giftedness is not a main criterion for a call. Calling and vocation should be synonymous. When sorting out our calling we must realize the tension that is produced when selfishness and stewardship are in contention.
In this fast changing world, the corporate “Calling is indispensible to the integrity and effectiveness of the church in this momentous hour”. (59) Calling is a thunderous theme throughout the Old Testament that is typified by Mt. Sinai. There needs to be a balance between our focus on a (confession of) faith and our (act of) obedience. We must recover the true meaning of the phrase “let God be God” (68) and experience a genuine fear of God.
Accepting our call means we must live for “the Audience of One”. (76) Good leadership comes out of this mindset. Accomplishing one’s calling happens when we truly imitate Christ. Being responsible, not just ‘for’ but also ‘to’ is another important part of calling. “We are not free not to choose.” (92)
The call of Jesus is both individual and corporate, e.g. the calling of a church. “The wonder of calling can grow into the horror of conceit.” (118) Pride and envy are sins of the spirit which are very destructive to calling. The insatiability of money is another threat to calling.
Sloth jeopardizes calling. Its entry point may be philosophical, cultural or biographical. Another predator of calling is secularization, “the sleep of death”. (155) Christians may be in the right place but they may not be doing what called to do i.e. being salt and light.
Dreaming (vision) is part of calling. The real tests of discipleship and devotion come in the ordinary things of life. “Everything in life must be received with gratitude” (206) to God. “Foolbearing” (217) at some level is part of a discipleship of Jesus. It is part of faithfulness.
The sense of timing in our calling depends on a reliance on God, recognizing the potential for mistakes, being ready, and having a resolution to act. The final challenge in our calling is to finish well. Our vocation will end but our final goal in our calling will not be reached (accomplished) until we arrive in heaven.
Guinness, Os. The Call. Finding and fulfilling the central purpose of your life. W Publishing Group. 1998.
O.G.- author, speaker. Born in China, educated in England (Oxford). Currently Senior Fellow of the Trinity Forum. (1998)
Comment. Henry.
Although the subtitle of this book makes an amazing claim the author has done a great job of providing readers with solid, biblical material whereby much insight can be gained about one’s calling and how that should impact one’s life. Just like a good map helps us on a long journey this resource gives direction and guidance on life’s journey. This has been my personal experience and I consider myself as approaching the end of that journey and I am still learning. (I am still very much enjoying the trip!)
No one else can find your own sense of purpose and fulfillment. This is a common concern for people of all stages of life.
It is mistake to think that all those without God (or with God) are genuine seekers. C.S. is presented as a genuine seeker at a time when he had no interest in God. Such a person comes to the realization that he/she is as much sought (by God) as he/she is seeking.
“There is no calling unless there is a Caller.” (20) The search for identity or calling arises out of the simple question, “Who am I?” (20) A distinction is made between the “primary and secondary’ (31) calling. The primary call is to discipleship, the secondary call is to vocation. The first call is permanent. The second comes to an end (retirement/termination). All believers are called to discipleship. Designations such as sacred or secular are not acceptable when describing calling. Two distortions are explored as they relate to calling. The “Catholic distortion elevates the spiritual at the expense of the secular”. (39) The “protestant distortion elevates the secular at the expense of the spiritual”. (39)
Becoming what we do relates to our job, doing what we are reflects our calling. E.g. Since I am teaching I must be a teacher (job). I am a teacher, therefore I teach (calling). When encouragement is my primary method of teaching I am demonstrating a gift. We are called along our giftedness, but our giftedness is not a main criterion for a call. Calling and vocation should be synonymous. When sorting out our calling we must realize the tension that is produced when selfishness and stewardship are in contention.
In this fast changing world, the corporate “Calling is indispensible to the integrity and effectiveness of the church in this momentous hour”. (59) Calling is a thunderous theme throughout the Old Testament that is typified by Mt. Sinai. There needs to be a balance between our focus on a (confession of) faith and our (act of) obedience. We must recover the true meaning of the phrase “let God be God” (68) and experience a genuine fear of God.
Accepting our call means we must live for “the Audience of One”. (76) Good leadership comes out of this mindset. Accomplishing one’s calling happens when we truly imitate Christ. Being responsible, not just ‘for’ but also ‘to’ is another important part of calling. “We are not free not to choose.” (92)
The call of Jesus is both individual and corporate, e.g. the calling of a church. “The wonder of calling can grow into the horror of conceit.” (118) Pride and envy are sins of the spirit which are very destructive to calling. The insatiability of money is another threat to calling.
Sloth jeopardizes calling. Its entry point may be philosophical, cultural or biographical. Another predator of calling is secularization, “the sleep of death”. (155) Christians may be in the right place but they may not be doing what called to do i.e. being salt and light.
Dreaming (vision) is part of calling. The real tests of discipleship and devotion come in the ordinary things of life. “Everything in life must be received with gratitude” (206) to God. “Foolbearing” (217) at some level is part of a discipleship of Jesus. It is part of faithfulness.
The sense of timing in our calling depends on a reliance on God, recognizing the potential for mistakes, being ready, and having a resolution to act. The final challenge in our calling is to finish well. Our vocation will end but our final goal in our calling will not be reached (accomplished) until we arrive in heaven.
The Boomer Factor
Book Review.
Bibby, Reginald W. The Boomer Factor. What Canada’s most famous generation is leaving behind. Bastion Books 2006
Reg Bibby- Ph.D. –professor of sociology at University of Lethbridge. Expert on religious and social trends in Canada. Author of Project Canada national surveys of adults and teenagers.
Comment. Henry
A Canadian author, Canadian content. I like it! For leaders working with any age group in Canada this is a relevant source of information. Reg seems fair in his assessments. He dispels some common myths about our culture. In as much that information is a tool this book’s value will be determined by those who can apply facts to existing situations. The ‘tool’ is also helpful in self- analysis and evaluation. As a pre-Boomer I was encouraged to find that there are many positive things going on in the younger generations. I’ve suspected that for years.
Bibby looks at Canadian culture and identifies six major shifts, areas of change, and four major ,areas of, contiuities. The change trends are demography, education, government, technology, media and information economy. Consumption, the labor force and religion have not changed.
“In Canada diversity is king.” (13) Pluralism has been enshrined by legislation, e.g. Multiculturalism Act in 1988. There has been a rivalry between the mosaic concept (multiculturalism) and the assimilation concept (melting pot). Individual rights, enshrined by the Charter of Rights, 1982, contributed further to pluralism. Baby Boomers have been the major generation contributing to pluralism.
“In order for individuals to be happy and groups of any kind to work, there has to be balance between what is good for the individual and what is good for the group.” (29) Freedom and order must be in balance. Technology has contributed to the rise of individualism by accommodating a very strong ‘me trend’. Younger people are less likely to be members of groups. There has been an ongoing decline in political participation. Relativism is on the increase. Technology has made us selective consumers.
“Between 1985 and 1995- a revolution took place, one that involved a shift from deference to defiance.” Peter Newman. It was a rejection of authority at all levels of society beginning with the politicians. Deference has given way to discernment. People want an opportunity to be heard.
“People make choices based not on obligation, duty, or a touch of altruism, but on personal gratification.” (67) This is particularly significant in relationships, i.e. marriage and family. “Love is a beautiful thing involving one person, you.” (69) Self-gratification is not conducive to effective community life.
We want things done well and we want to them done now. The development of technology has contributed to these demands. Busyness and over-commitment is at an all-time high and it is taking its toll in every area of our lives. Solutions will come but at a cost.
The increase in information has been mind-boggling. We experience information overload. The service-producing sector (information for pay) has become a major part of our culture. New information has provided us with new problems rather than solving old ones. Accessing information on the Internet is more prevalent among younger people. All this information can actually threaten the presence of serious thinking.
Some things in our culture have remained unchanged. The author calls them, “Continuities”. (107) The first continuity is illustrated by the perennial question, “What are you going to be when you grow up?” (109) That question translates into the idea that what we do determines who we are. Freedom and relationships are rated as the highest wants of today’s Canadians. When it comes to teenagers its friendship and being loved. Social, financial, health and fitness concerns are on the increase. Boomers “are not a happier and more fulfilled generation” (130) in spite of their accomplishments and contributions.
“Upward electronic mobility (is) known as downward civility.” (133) It is a key factor in the decline of deference. Family aspirations have not changed that much even though the family as a unit has suffered decline. The structure has changed. The majority of first weddings are still church weddings. “The survey findings affirm the future of the traditional family.” (175) Resources would be better used helping people experience the traditional family than defending it as an institution. Religious groups can make a significant contribution to make this happen.
“Organized religion is not in the state of decline that most of us have taken to be self-evident.” (202) Attitudes toward spirituality are quite different from attitudes toward organizes religion. “The sacred lives on and is real to those who can access it.” Wade Clark Roof. “I think the longing for God- call it soul hunger- is universal, and hard-wired into our genes.” Margaret Wente.
Boomers arrived on the scene when some difficult years had come to an end, i.e. wars and depression. As they became an increasing majority of adults (50% of Canada’s total 20- to 64- year-old population” 209) their influence became more pronounced. It was during this time that Canada experienced six cultural shifts. The legacy of the Boomers “has some very important TO DO stickers attached to it”. (210) The author lists ten of them. Leaders would be well advised to address them.
Bibby, Reginald W. The Boomer Factor. What Canada’s most famous generation is leaving behind. Bastion Books 2006
Reg Bibby- Ph.D. –professor of sociology at University of Lethbridge. Expert on religious and social trends in Canada. Author of Project Canada national surveys of adults and teenagers.
Comment. Henry
A Canadian author, Canadian content. I like it! For leaders working with any age group in Canada this is a relevant source of information. Reg seems fair in his assessments. He dispels some common myths about our culture. In as much that information is a tool this book’s value will be determined by those who can apply facts to existing situations. The ‘tool’ is also helpful in self- analysis and evaluation. As a pre-Boomer I was encouraged to find that there are many positive things going on in the younger generations. I’ve suspected that for years.
Bibby looks at Canadian culture and identifies six major shifts, areas of change, and four major ,areas of, contiuities. The change trends are demography, education, government, technology, media and information economy. Consumption, the labor force and religion have not changed.
“In Canada diversity is king.” (13) Pluralism has been enshrined by legislation, e.g. Multiculturalism Act in 1988. There has been a rivalry between the mosaic concept (multiculturalism) and the assimilation concept (melting pot). Individual rights, enshrined by the Charter of Rights, 1982, contributed further to pluralism. Baby Boomers have been the major generation contributing to pluralism.
“In order for individuals to be happy and groups of any kind to work, there has to be balance between what is good for the individual and what is good for the group.” (29) Freedom and order must be in balance. Technology has contributed to the rise of individualism by accommodating a very strong ‘me trend’. Younger people are less likely to be members of groups. There has been an ongoing decline in political participation. Relativism is on the increase. Technology has made us selective consumers.
“Between 1985 and 1995- a revolution took place, one that involved a shift from deference to defiance.” Peter Newman. It was a rejection of authority at all levels of society beginning with the politicians. Deference has given way to discernment. People want an opportunity to be heard.
“People make choices based not on obligation, duty, or a touch of altruism, but on personal gratification.” (67) This is particularly significant in relationships, i.e. marriage and family. “Love is a beautiful thing involving one person, you.” (69) Self-gratification is not conducive to effective community life.
We want things done well and we want to them done now. The development of technology has contributed to these demands. Busyness and over-commitment is at an all-time high and it is taking its toll in every area of our lives. Solutions will come but at a cost.
The increase in information has been mind-boggling. We experience information overload. The service-producing sector (information for pay) has become a major part of our culture. New information has provided us with new problems rather than solving old ones. Accessing information on the Internet is more prevalent among younger people. All this information can actually threaten the presence of serious thinking.
Some things in our culture have remained unchanged. The author calls them, “Continuities”. (107) The first continuity is illustrated by the perennial question, “What are you going to be when you grow up?” (109) That question translates into the idea that what we do determines who we are. Freedom and relationships are rated as the highest wants of today’s Canadians. When it comes to teenagers its friendship and being loved. Social, financial, health and fitness concerns are on the increase. Boomers “are not a happier and more fulfilled generation” (130) in spite of their accomplishments and contributions.
“Upward electronic mobility (is) known as downward civility.” (133) It is a key factor in the decline of deference. Family aspirations have not changed that much even though the family as a unit has suffered decline. The structure has changed. The majority of first weddings are still church weddings. “The survey findings affirm the future of the traditional family.” (175) Resources would be better used helping people experience the traditional family than defending it as an institution. Religious groups can make a significant contribution to make this happen.
“Organized religion is not in the state of decline that most of us have taken to be self-evident.” (202) Attitudes toward spirituality are quite different from attitudes toward organizes religion. “The sacred lives on and is real to those who can access it.” Wade Clark Roof. “I think the longing for God- call it soul hunger- is universal, and hard-wired into our genes.” Margaret Wente.
Boomers arrived on the scene when some difficult years had come to an end, i.e. wars and depression. As they became an increasing majority of adults (50% of Canada’s total 20- to 64- year-old population” 209) their influence became more pronounced. It was during this time that Canada experienced six cultural shifts. The legacy of the Boomers “has some very important TO DO stickers attached to it”. (210) The author lists ten of them. Leaders would be well advised to address them.
The Blue Parakeet.
Book Review.
McKnight, Scot. The Blue Parakeet. Rethinking how you read the Bible. Zondervan. 2008
S.M.- PhD, Nottingham. Professor of religious studies at North Park College in Ill.
Comment. Henry
Following up on the pendulum analogy in my last review, this book is definitely left of centre. The endorsements confirm that.
I found this book very helpful regarding the dilemma that seems so prevalent when differing opinions about the same passage of scripture result in widespread interpretations. Scot presents a balanced view of Scripture. How we read Scripture has to impact how we live. Furthermore, it is not necessary to have a degree in theology or any other ‘ology’ to understand how we should live.
When we read the Bible we should come away from our experience with some kind of an answer to the question, “How then, are we to live out the Bible today?” (11) We all pick and choose (adopt and adapt) as we read the Bible. What is our logic when we do that? The “blue parakeet” symbol is explained as a (biblical) concept that does not readily fit in with our general understanding of scriptural teaching. It is usually controversial.
It is suggested that we read the Bible in three different ways: “Reading to retrieve”, (25) “Reading through tradition”, (29) and “Reading with tradition”. (33) How we read determines how we conclude. Our reading of the Bible should focus on “story, listening’ and discerning”. (37)
Our reading should not be focusing on a collection of divine morsels, favorite verses, blessings and promises or projecting our ideas and desires onto the Bible. “One chapter Bible readers develop one-chapter Christian lives”. (54) The Bible is a story with power. It has plot, characters, and many authors. Scot does a brief overview of the plot of the story.
“Knowing that the Bible is God’s story- how do we read a story that we claim is God’s story?’ (84) That has to do with our relationship with the Bible and its author. God communicates with his people through his word. It is a “relational approach”. (87)
Knowing and doing must be consistent as we read. James 2:4. “Listening and loving are connected.” (97) In the Bible there are 1500 examples of exhortations that we should hear and/or listen. They are usually followed by an appeal for action. “Any method of Bible study that doesn’t lead to transformation abandons the missional path of God and leaves us stranded.” (105)
Living out the Bible cannot be done without discernment, e.g. do we say the Lord’s Prayer or do we recite the Lord’s Prayer. In order to “adopt and adapt” what we read we have to agree on some commonly accepted principles, which require discernment. How we respond to topics such as divorce and remarriage, the death penalty, tongues and other controversial issues will vary depending on our “pattern of discernment”. (134)
Scot does a brief case study of “women in church ministries today” to illustrate the results of varying methods of reading the Bible, i.e. “through tradition or with tradition”. (147) He begins with an explanation how he made a paradigm shift on the topic. There are many things need to be considered when we read the story. “He who writes the story controls the glory.” (155)
As part of our exploration of the topic we need to ask this basic question, “what did women do in the Bible?’ Scot looks at a number of examples from the Old Testament and the New Testament. Those who would conclude that women in ministry is not biblical look at “silencing passages” (190) 1Tim.2:8-15, 1Cor. 14:34-35. However, they also have to silence some other passages, Acts 2:16-18. Considering the context is a very important part of good discernment. The concept of learning preceding teaching becomes part of the discussion. Conclusions should be culturally based. A parallel reference on this topic would be Nancy Beech’s book “Gifted to Lead”. The case study is helpful to illustrate the challenge of effectively dealing with a “blue parakeet”.
This is a powerful resource. The review probably does not do it justice. HD
McKnight, Scot. The Blue Parakeet. Rethinking how you read the Bible. Zondervan. 2008
S.M.- PhD, Nottingham. Professor of religious studies at North Park College in Ill.
Comment. Henry
Following up on the pendulum analogy in my last review, this book is definitely left of centre. The endorsements confirm that.
I found this book very helpful regarding the dilemma that seems so prevalent when differing opinions about the same passage of scripture result in widespread interpretations. Scot presents a balanced view of Scripture. How we read Scripture has to impact how we live. Furthermore, it is not necessary to have a degree in theology or any other ‘ology’ to understand how we should live.
When we read the Bible we should come away from our experience with some kind of an answer to the question, “How then, are we to live out the Bible today?” (11) We all pick and choose (adopt and adapt) as we read the Bible. What is our logic when we do that? The “blue parakeet” symbol is explained as a (biblical) concept that does not readily fit in with our general understanding of scriptural teaching. It is usually controversial.
It is suggested that we read the Bible in three different ways: “Reading to retrieve”, (25) “Reading through tradition”, (29) and “Reading with tradition”. (33) How we read determines how we conclude. Our reading of the Bible should focus on “story, listening’ and discerning”. (37)
Our reading should not be focusing on a collection of divine morsels, favorite verses, blessings and promises or projecting our ideas and desires onto the Bible. “One chapter Bible readers develop one-chapter Christian lives”. (54) The Bible is a story with power. It has plot, characters, and many authors. Scot does a brief overview of the plot of the story.
“Knowing that the Bible is God’s story- how do we read a story that we claim is God’s story?’ (84) That has to do with our relationship with the Bible and its author. God communicates with his people through his word. It is a “relational approach”. (87)
Knowing and doing must be consistent as we read. James 2:4. “Listening and loving are connected.” (97) In the Bible there are 1500 examples of exhortations that we should hear and/or listen. They are usually followed by an appeal for action. “Any method of Bible study that doesn’t lead to transformation abandons the missional path of God and leaves us stranded.” (105)
Living out the Bible cannot be done without discernment, e.g. do we say the Lord’s Prayer or do we recite the Lord’s Prayer. In order to “adopt and adapt” what we read we have to agree on some commonly accepted principles, which require discernment. How we respond to topics such as divorce and remarriage, the death penalty, tongues and other controversial issues will vary depending on our “pattern of discernment”. (134)
Scot does a brief case study of “women in church ministries today” to illustrate the results of varying methods of reading the Bible, i.e. “through tradition or with tradition”. (147) He begins with an explanation how he made a paradigm shift on the topic. There are many things need to be considered when we read the story. “He who writes the story controls the glory.” (155)
As part of our exploration of the topic we need to ask this basic question, “what did women do in the Bible?’ Scot looks at a number of examples from the Old Testament and the New Testament. Those who would conclude that women in ministry is not biblical look at “silencing passages” (190) 1Tim.2:8-15, 1Cor. 14:34-35. However, they also have to silence some other passages, Acts 2:16-18. Considering the context is a very important part of good discernment. The concept of learning preceding teaching becomes part of the discussion. Conclusions should be culturally based. A parallel reference on this topic would be Nancy Beech’s book “Gifted to Lead”. The case study is helpful to illustrate the challenge of effectively dealing with a “blue parakeet”.
This is a powerful resource. The review probably does not do it justice. HD
The Big Idea
Book Review
Ferguson, Dave. Ferguson, Jon. Bramlett, Eric. The Big Idea. Focus the message- multiply the impact. Zondervan. 2007.
The authors are on staff at Community Christian Church in Chicago. (Lead pastor, co-founder, and creative arts director.)
Comment. Henry.
The motivation for writing this book came from the common problem that most people experience very limited retention of information that is being presented to them in a normal church service. This book seeks to correct that by focusing on one Big Idea that characterizes everything that goes on in a service. It is certainly a sound teaching principle. A helpful resource for church staff leadership.
To communicate effectively with groups of people, avoid information overload and focus on one main idea. A lack of genuine community will result in “Information Isolation”. (34) Such a situation is the result of not loving our neighbor as ourselves. When small groups interact on materials that come out of ‘Big Idea’ sermons community is encouraged in a church. The Big Idea contributes to “creating missional velocity”. (47)
“The Big Idea process transcends generational differences and appeals to all.” (72) The implementing
of the Big Idea happens in stages that will accommodate a church. The first stage is about basics followed by integration and then moving on to a global focus.
The authors walk us through the steps of creating a “one-year big idea plan”. (95) Having created the plan the task of implementing begins. The key players in this process are the lead pastor and the creative arts pastor. This happens over a ten to thirteen week period. The specific teaching in this plan will probably become a ‘teaching team’ effort. Time commitment for planning becomes very disciplined, e.g. “105 minutes a week”. (148)
“The Big Idea is everywhere- from children to students to adults to senior citizens- and we’re very intentional about keeping it that way.” (165)
Three things are addressed in Christ’s ‘great commission’ of Acts 1:8. Take risks, be Spirit led, and reproduce. This is Jesus’ Big Idea. “You can do it!” (194)
Ferguson, Dave. Ferguson, Jon. Bramlett, Eric. The Big Idea. Focus the message- multiply the impact. Zondervan. 2007.
The authors are on staff at Community Christian Church in Chicago. (Lead pastor, co-founder, and creative arts director.)
Comment. Henry.
The motivation for writing this book came from the common problem that most people experience very limited retention of information that is being presented to them in a normal church service. This book seeks to correct that by focusing on one Big Idea that characterizes everything that goes on in a service. It is certainly a sound teaching principle. A helpful resource for church staff leadership.
To communicate effectively with groups of people, avoid information overload and focus on one main idea. A lack of genuine community will result in “Information Isolation”. (34) Such a situation is the result of not loving our neighbor as ourselves. When small groups interact on materials that come out of ‘Big Idea’ sermons community is encouraged in a church. The Big Idea contributes to “creating missional velocity”. (47)
“The Big Idea process transcends generational differences and appeals to all.” (72) The implementing
of the Big Idea happens in stages that will accommodate a church. The first stage is about basics followed by integration and then moving on to a global focus.
The authors walk us through the steps of creating a “one-year big idea plan”. (95) Having created the plan the task of implementing begins. The key players in this process are the lead pastor and the creative arts pastor. This happens over a ten to thirteen week period. The specific teaching in this plan will probably become a ‘teaching team’ effort. Time commitment for planning becomes very disciplined, e.g. “105 minutes a week”. (148)
“The Big Idea is everywhere- from children to students to adults to senior citizens- and we’re very intentional about keeping it that way.” (165)
Three things are addressed in Christ’s ‘great commission’ of Acts 1:8. Take risks, be Spirit led, and reproduce. This is Jesus’ Big Idea. “You can do it!” (194)
The Beautiful Lfe.
Book Review
Thomas, Gary. The Beautiful Fight. Surrendering to the transforming presence of God every day of your life. Zondervan 2007.
Comment. Henry
Salvation has been a very strong focus of Western Christianity. This book addresses the very real need to move beyond salvation to spiritual transformation. The author calls this process a “Beautiful Fight”. It is important that we, as Christians, are known for what we do not for what we don’t do. This is a helpful resource for those who would truly be effective salt and light in their community and sphere of influence.
The goal of this book is to bring the reader to the point where he/she will view themselves as having eyes that are God’s servants, hands and feet that function as instruments of the mighty Creator, ears- constantly in tune with God’s instructions, hearts that will beat with God’s passion, minds- thinking God’s thoughts, bodies that are a living, breathing centre of purposeful passion pointing toward the risen and reigning Christ. The pursuit of this goal is called a “Beautiful Fight”.
To be ungodly means to simply ignore God. There is a “tremendous difference between knowing God and knowing about God”. J.I.Packer “Truth and holiness are the surest antidotes to error and unrighteousness”. C.H.Spurgeon When Paul talks about “the manifestation of the Spirit” (1 Cor. 12:7) he is really talking about “incarnational spirituality”. (31) There are many gifts but one Spirit.
Part of being a saint is living “with God’s eyesight”. (62) The result of such ‘seeing’ will be compassionate love and humble service. Having “transformed sight” (68) is a discipline.
“Words have great power.” (75) We are told that the tongue cannot be tamed (James) but it can be trained. Before we speak for God we need to speak with God. Confidence in speaking the word comes out of genuine humility. Faith comes by hearing (listening). Luke makes this interesting
comment: “Therefore consider carefully HOW you listen”. A four-fold test is presented on how to know that God is speaking.
The renewing of our minds that Romans talks about requires that we surrender to God’s work of renewal in us. We control what we think. “Service is salsa to the soul.” (130) The guarding of the heart(s) is our responsibility.
Personal transformation is a high calling and a high duty. Such transformation requires personal holiness and holy living. It is all about being available to God. The primary purpose of the practice and pursuit of holiness is to honor and glorify God. The pursuit of perfection is just that, a pursuit. It should be a constant of our spiritual journey.
Pain is the price of the path of transformation. The choice is between redemptive pain or self-destructive pain. “The fear of God, humility, surrender, and gratitude” (208) are all part of the process of transformation. It happens in community, “it’s a life long journey.” (235)
Thomas, Gary. The Beautiful Fight. Surrendering to the transforming presence of God every day of your life. Zondervan 2007.
Comment. Henry
Salvation has been a very strong focus of Western Christianity. This book addresses the very real need to move beyond salvation to spiritual transformation. The author calls this process a “Beautiful Fight”. It is important that we, as Christians, are known for what we do not for what we don’t do. This is a helpful resource for those who would truly be effective salt and light in their community and sphere of influence.
The goal of this book is to bring the reader to the point where he/she will view themselves as having eyes that are God’s servants, hands and feet that function as instruments of the mighty Creator, ears- constantly in tune with God’s instructions, hearts that will beat with God’s passion, minds- thinking God’s thoughts, bodies that are a living, breathing centre of purposeful passion pointing toward the risen and reigning Christ. The pursuit of this goal is called a “Beautiful Fight”.
To be ungodly means to simply ignore God. There is a “tremendous difference between knowing God and knowing about God”. J.I.Packer “Truth and holiness are the surest antidotes to error and unrighteousness”. C.H.Spurgeon When Paul talks about “the manifestation of the Spirit” (1 Cor. 12:7) he is really talking about “incarnational spirituality”. (31) There are many gifts but one Spirit.
Part of being a saint is living “with God’s eyesight”. (62) The result of such ‘seeing’ will be compassionate love and humble service. Having “transformed sight” (68) is a discipline.
“Words have great power.” (75) We are told that the tongue cannot be tamed (James) but it can be trained. Before we speak for God we need to speak with God. Confidence in speaking the word comes out of genuine humility. Faith comes by hearing (listening). Luke makes this interesting
comment: “Therefore consider carefully HOW you listen”. A four-fold test is presented on how to know that God is speaking.
The renewing of our minds that Romans talks about requires that we surrender to God’s work of renewal in us. We control what we think. “Service is salsa to the soul.” (130) The guarding of the heart(s) is our responsibility.
Personal transformation is a high calling and a high duty. Such transformation requires personal holiness and holy living. It is all about being available to God. The primary purpose of the practice and pursuit of holiness is to honor and glorify God. The pursuit of perfection is just that, a pursuit. It should be a constant of our spiritual journey.
Pain is the price of the path of transformation. The choice is between redemptive pain or self-destructive pain. “The fear of God, humility, surrender, and gratitude” (208) are all part of the process of transformation. It happens in community, “it’s a life long journey.” (235)
The Schack.
Book Review.
Young, William P. THE SHACK. Where tragedy confronts eternity. Windblown Media. L.A. 2007
W.Y.- A Canadian who grew up in a missionary family in New Guinea. “He suffered great loss as a child and young adult, and now enjoys ‘wasteful grace’ with his family in the Pacific Northwest.”
Comment. Henry
When it comes to reading novels I am a novice. Not because I have a problem with that style of writing but I have not made an effort to include it in my choice of reading. With all the ‘hype’ surrounding this book I had to read it. This is a great story in which the author uses his skill to explain many difficult things about life and about the Trinity and heaven in particular.
A very disastrous father/son relationship and a devastating loss of a daughter have brought “The Great Sadness” (25) into the life of Mack. He receives a mysterious invitation to meet with Papa (God) to revisit the circumstances of the daughter’s fatal disappearance. This experience is the major part of the story and is in fact a physical encounter with the Trinity and a ‘visit’ with his daughter in heaven. The ideas shared are thought provoking and could add to one’s understanding of deep spiritual truth.
An older sister of mine made this simple assessment of the book. “There is no heresy in the story.” Eugene Peterson gives this endorsement. “This book has the potential to do for our generation what John Bunyan’s Pilgrim’s Progress did for his. It’s that good.” As helpful as this book is in it’s creative explorations having to do with significant experiences of life there will always remain elements of mystery that require a strong measure of faith to keep a balanced view of life.
I can imagine that a group discussion of this book would be an enjoyable, energetic experience. No doubt there will be more stimulating books coming from the pen of this talented writer.
Young, William P. THE SHACK. Where tragedy confronts eternity. Windblown Media. L.A. 2007
W.Y.- A Canadian who grew up in a missionary family in New Guinea. “He suffered great loss as a child and young adult, and now enjoys ‘wasteful grace’ with his family in the Pacific Northwest.”
Comment. Henry
When it comes to reading novels I am a novice. Not because I have a problem with that style of writing but I have not made an effort to include it in my choice of reading. With all the ‘hype’ surrounding this book I had to read it. This is a great story in which the author uses his skill to explain many difficult things about life and about the Trinity and heaven in particular.
A very disastrous father/son relationship and a devastating loss of a daughter have brought “The Great Sadness” (25) into the life of Mack. He receives a mysterious invitation to meet with Papa (God) to revisit the circumstances of the daughter’s fatal disappearance. This experience is the major part of the story and is in fact a physical encounter with the Trinity and a ‘visit’ with his daughter in heaven. The ideas shared are thought provoking and could add to one’s understanding of deep spiritual truth.
An older sister of mine made this simple assessment of the book. “There is no heresy in the story.” Eugene Peterson gives this endorsement. “This book has the potential to do for our generation what John Bunyan’s Pilgrim’s Progress did for his. It’s that good.” As helpful as this book is in it’s creative explorations having to do with significant experiences of life there will always remain elements of mystery that require a strong measure of faith to keep a balanced view of life.
I can imagine that a group discussion of this book would be an enjoyable, energetic experience. No doubt there will be more stimulating books coming from the pen of this talented writer.
Take This Bread.
Book Review
Miles, Sara. Take This Bread. A radical conversion. The spiritual memoir of a twenty-first-century Christian. Ballantine Books. 2007.
S.M.- an author who has written extensively on military affairs, politics, and culture.
Comment. Henry
This is an amazing story of a person whose ‘conversion’ is unusual. Her subsequent experience as a Christian is also unusual. There is much food for thought here regarding the challenge of carrying out the scriptural mandate to provide for the needy (poor).
Sara says of her own experience, “Mine is a personal story of an unexpected and terribly inconvenient Christian conversion, told by a very unlikely convert”. She is a lesbian and has a daughter from a previous relationship. Her grandparents on both sides of her family were missionaries and/or ministers. Her parents were atheists.
She was converted as she partook of the ‘mysterious sacrament of communion’ at St. Gregory’s Episcoplalian Church in San Francisco. Sara says about this experience, “Yet that impossible word, Jesus, lodged in me like a crumb” (39) It became a source of spiritual food that wanted to return to again and again.
Out of this focus on the Eucharist providing spiritual nourishment a ‘ministry’ was developed providing for the needy through a food bank operated out of St, Charles Church and regular celebrations of the Eucharist around the altar by those who received food. This became Sara’s life purpose and it grew as she was instrumental in starting many other food banks in San Francisco.
In her spiritual journey Sara shares her understanding of truth as she experiences it in her chosen work. I think of it as the gospel according to the ministry to the needy. She offered food to anyone who showed up and she also offered communion to these people. There were no restrictions on who would receive what was being offered. James Alison, a Catholic theologian, says of this book, “The story of how people grow though becoming empowered to be givers is a wonderful glimpse at a true emergence of Church”.
Miles, Sara. Take This Bread. A radical conversion. The spiritual memoir of a twenty-first-century Christian. Ballantine Books. 2007.
S.M.- an author who has written extensively on military affairs, politics, and culture.
Comment. Henry
This is an amazing story of a person whose ‘conversion’ is unusual. Her subsequent experience as a Christian is also unusual. There is much food for thought here regarding the challenge of carrying out the scriptural mandate to provide for the needy (poor).
Sara says of her own experience, “Mine is a personal story of an unexpected and terribly inconvenient Christian conversion, told by a very unlikely convert”. She is a lesbian and has a daughter from a previous relationship. Her grandparents on both sides of her family were missionaries and/or ministers. Her parents were atheists.
She was converted as she partook of the ‘mysterious sacrament of communion’ at St. Gregory’s Episcoplalian Church in San Francisco. Sara says about this experience, “Yet that impossible word, Jesus, lodged in me like a crumb” (39) It became a source of spiritual food that wanted to return to again and again.
Out of this focus on the Eucharist providing spiritual nourishment a ‘ministry’ was developed providing for the needy through a food bank operated out of St, Charles Church and regular celebrations of the Eucharist around the altar by those who received food. This became Sara’s life purpose and it grew as she was instrumental in starting many other food banks in San Francisco.
In her spiritual journey Sara shares her understanding of truth as she experiences it in her chosen work. I think of it as the gospel according to the ministry to the needy. She offered food to anyone who showed up and she also offered communion to these people. There were no restrictions on who would receive what was being offered. James Alison, a Catholic theologian, says of this book, “The story of how people grow though becoming empowered to be givers is a wonderful glimpse at a true emergence of Church”.
Take The Risk.
Book Review
Carson, Ben. M.D., Lewis, Gregg. Take The Risk. Learning to identify, choose, and live with acceptable risk. Zondervan. 2008
B.C.- professor of neurosurgery, plastic surgery, oncology, and pediatrics at John’s Hopkins Medical Institution.
Comment. Henry
We have a book here that I would place at very high level of ‘self help’ books. Risk is a part of every person’s life. Here is a manual about how to “identify, choose, and live with acceptable risk”. (Subtitle) The doctor’s passion and values are very inspiring. His stories are gripping and illustrate dramatically what he is wanting us to understand. His own personal story is full of examples of risk management. A very practical easy-reading resource.
The first several chapters tell the story of an amazing effort that was made by a large medical team, including the doctor, to separate the twenty nine year old sisters from Iran, Ladan and Laleh Bijani. Although the twins did not survive, the lessons learned and the decision making process as it related to risk become somewhat of a ‘foundation’ for what follows in the book.
“People are more sensitized to risk today than at any other time in history.” (45) Science risk analysis is something that had its beginnings in the 1970s and touches every area of our lives. Risk is everywhere. Knowledge increases worry. We feel less safe than we did a generation ago but the statistics tell something else, e.g. longevity is increasing. Many risks aren’t worth worrying about. Risk can be minimized but it cannot be removed. We need to decide what risks are acceptable and what risks are actually good.
The author shares some of the risk factors that were part of his ‘growing up’ years. Some ‘successful’ risks of his school experience actually became life changing, i.e. going to Yale. Good risks involve, “thinking in new ways, weighing the alternatives, making your own decisions”. (96-99)
A risk analysis formula is presented made up of four relatively simple questions.
“What is the best thing that could happen if I do this?
What is the worst thing that could happen if I do this?
What is the best thing that could happen if I don’t do this?
What is the worst thing that could happen if I don’t do this? (105) This formula is abbreviated, B/WA.
“Faith is a risk- whatever you believe.” (125) Living one’s faith in an uncertain world is certainly a risk. Anything worth doing involves risk. There are times when taking yourself out of the middle of the risk formula is beneficial, e.g. be nice to people.
Part of doing a risk analysis using the basic four questions will necessitate the consideration of “secondary factors”. (189) Subjective factors do not negate the value of risk analysis. Parenting, with all its risks, becomes more difficult because of perceived conflicting assignments (e.g. protecting and preparing). Timing becomes crucial. “Our most important job as parents may well be to make certain our children know who they are (self-identity), what they believe, and where they are going.” (197) Included in these skills should be some risk management analysis skills. Public risk taking is a huge challenge. Such risk taking is very much over-regulated, especially in health care.
The author introduces some big picture issues that he feels should warrant some serious national risk taking, e.g. federal taxation, gamboling, etc. The risk of doing nothing (question four, B/WA) or being silent, is not acceptable. We have been created with an amazing brain and it becomes our personal responsibility to use it, especially as it relates to our personal and global environment.
Carson, Ben. M.D., Lewis, Gregg. Take The Risk. Learning to identify, choose, and live with acceptable risk. Zondervan. 2008
B.C.- professor of neurosurgery, plastic surgery, oncology, and pediatrics at John’s Hopkins Medical Institution.
Comment. Henry
We have a book here that I would place at very high level of ‘self help’ books. Risk is a part of every person’s life. Here is a manual about how to “identify, choose, and live with acceptable risk”. (Subtitle) The doctor’s passion and values are very inspiring. His stories are gripping and illustrate dramatically what he is wanting us to understand. His own personal story is full of examples of risk management. A very practical easy-reading resource.
The first several chapters tell the story of an amazing effort that was made by a large medical team, including the doctor, to separate the twenty nine year old sisters from Iran, Ladan and Laleh Bijani. Although the twins did not survive, the lessons learned and the decision making process as it related to risk become somewhat of a ‘foundation’ for what follows in the book.
“People are more sensitized to risk today than at any other time in history.” (45) Science risk analysis is something that had its beginnings in the 1970s and touches every area of our lives. Risk is everywhere. Knowledge increases worry. We feel less safe than we did a generation ago but the statistics tell something else, e.g. longevity is increasing. Many risks aren’t worth worrying about. Risk can be minimized but it cannot be removed. We need to decide what risks are acceptable and what risks are actually good.
The author shares some of the risk factors that were part of his ‘growing up’ years. Some ‘successful’ risks of his school experience actually became life changing, i.e. going to Yale. Good risks involve, “thinking in new ways, weighing the alternatives, making your own decisions”. (96-99)
A risk analysis formula is presented made up of four relatively simple questions.
“What is the best thing that could happen if I do this?
What is the worst thing that could happen if I do this?
What is the best thing that could happen if I don’t do this?
What is the worst thing that could happen if I don’t do this? (105) This formula is abbreviated, B/WA.
“Faith is a risk- whatever you believe.” (125) Living one’s faith in an uncertain world is certainly a risk. Anything worth doing involves risk. There are times when taking yourself out of the middle of the risk formula is beneficial, e.g. be nice to people.
Part of doing a risk analysis using the basic four questions will necessitate the consideration of “secondary factors”. (189) Subjective factors do not negate the value of risk analysis. Parenting, with all its risks, becomes more difficult because of perceived conflicting assignments (e.g. protecting and preparing). Timing becomes crucial. “Our most important job as parents may well be to make certain our children know who they are (self-identity), what they believe, and where they are going.” (197) Included in these skills should be some risk management analysis skills. Public risk taking is a huge challenge. Such risk taking is very much over-regulated, especially in health care.
The author introduces some big picture issues that he feels should warrant some serious national risk taking, e.g. federal taxation, gamboling, etc. The risk of doing nothing (question four, B/WA) or being silent, is not acceptable. We have been created with an amazing brain and it becomes our personal responsibility to use it, especially as it relates to our personal and global environment.
Surprised By Joy.
Book Review.
Lewis, C.S. Surprised By Joy. Geoffrey Bles, 1955.
Twenty-eigth impression, 1991.
Comment. Henry.
This autobiography was first published eight years before the author’s death. I found the part of his childhood the most interesting. The family environment didn’t seem to be conducive to the development of a man of Lewis’ literary stature. By today’s standards such a childhood would have produced significant problems in adolescence and early adulthood (I would think), i.e. living away from home in what seems to be difficult circumstances for a young child is a recipe for trouble.
I would compare my experience of reading this autobiography to a person viewing a complex piece of technological machinery with only an elementary understanding of what the machine is capable of doing.
Lewis was born in 1898, three years after his only brother. Besides his parents, good food and a large garden he speaks of two childhood blessings, his brother and their nurse Lizzie Endicott. His childhood dreams were a great source of fear. (That’s normal.) He had an insatiable love for books of which there were many in his home. He did not have any ability to make things but he could write. His was a world of his imagination.
Lewis’ introduction to school ( Belsen) with headmaster Oldie was a disaster ( concentration camp). At church he “heard the doctrines of Christianity taught by men who believed them”. (33) In school Lewis learned about hope, hope that would bring an end to bad things. Life focused on holidays and home even when those times did not include a relationship with his father.
Life had a positive change when Lewis moved to a new school, Campbell College. By age thirteen he and his brother were off to Wyvern. Several significant things happened here. Lewis became an ‘apostate’. He experienced what he called his own personal Renaissance. Life was difficult and Lewis experienced a severe debilitating tiredness.
He tells of an alarming change that took place in him. “I had become a Prig, a High-Brow.” (86) His relationships with his brother and father were not good while at Wyvern.
From 1914-1916 Lewis was at Bookham under the tutorship of Mr. Kirkpatrick (the Great Knock). These were glorious years. Arthur, a Christian, became a significant friend. From him he learned about “Homeliness- the rooted quality which attaches them to all our simple experiences, weather, food, etc.” (123)
Lewis describes his brief experience in the war. In 1922 while doing his fourth year at Oxford he began his relationship with Nevill Coghill, a Christian. Other Christian writers were having an increasing impact on him. Lewis describes his conversion as a series of moves (chess) ending in a ‘checkmate’ of absolute surrender. It began as an embrace of Theism which led to Christianity. His was not a ‘typical’ conversion.
Lewis, C.S. Surprised By Joy. Geoffrey Bles, 1955.
Twenty-eigth impression, 1991.
Comment. Henry.
This autobiography was first published eight years before the author’s death. I found the part of his childhood the most interesting. The family environment didn’t seem to be conducive to the development of a man of Lewis’ literary stature. By today’s standards such a childhood would have produced significant problems in adolescence and early adulthood (I would think), i.e. living away from home in what seems to be difficult circumstances for a young child is a recipe for trouble.
I would compare my experience of reading this autobiography to a person viewing a complex piece of technological machinery with only an elementary understanding of what the machine is capable of doing.
Lewis was born in 1898, three years after his only brother. Besides his parents, good food and a large garden he speaks of two childhood blessings, his brother and their nurse Lizzie Endicott. His childhood dreams were a great source of fear. (That’s normal.) He had an insatiable love for books of which there were many in his home. He did not have any ability to make things but he could write. His was a world of his imagination.
Lewis’ introduction to school ( Belsen) with headmaster Oldie was a disaster ( concentration camp). At church he “heard the doctrines of Christianity taught by men who believed them”. (33) In school Lewis learned about hope, hope that would bring an end to bad things. Life focused on holidays and home even when those times did not include a relationship with his father.
Life had a positive change when Lewis moved to a new school, Campbell College. By age thirteen he and his brother were off to Wyvern. Several significant things happened here. Lewis became an ‘apostate’. He experienced what he called his own personal Renaissance. Life was difficult and Lewis experienced a severe debilitating tiredness.
He tells of an alarming change that took place in him. “I had become a Prig, a High-Brow.” (86) His relationships with his brother and father were not good while at Wyvern.
From 1914-1916 Lewis was at Bookham under the tutorship of Mr. Kirkpatrick (the Great Knock). These were glorious years. Arthur, a Christian, became a significant friend. From him he learned about “Homeliness- the rooted quality which attaches them to all our simple experiences, weather, food, etc.” (123)
Lewis describes his brief experience in the war. In 1922 while doing his fourth year at Oxford he began his relationship with Nevill Coghill, a Christian. Other Christian writers were having an increasing impact on him. Lewis describes his conversion as a series of moves (chess) ending in a ‘checkmate’ of absolute surrender. It began as an embrace of Theism which led to Christianity. His was not a ‘typical’ conversion.
Subverting Global Myths.
Book Review
Ramachandra, Vinoth. Subverting Global Myths. Theology and the public issues shaping our world. IVP Academic. 2008
V.P.- Colombo, Sri Lanka. Ph.D in nuclear engineering, Anglican lay-theologian, writer and human rights advocate.
Comment. Henry
Some questions are posed on the flyleaf of the resource that present a succinct summary of this presentation.
What myths about terrorism are spread due to lack of historical memory and moral focus?
Why since 9/11 are religions blamed for violent conflict around the world?
Are human rights self-evident truths, or does protection of rights around the world demand a deeper understanding?
How does liberal talk of multiculturalism mask the way cultural diversity is threatened by forces of secularism and capitalism?
What encourages the divorce of scientific research from moral reflection, with dire consequences to the planet?
Are we trapped between the contradictory stories that we are determined by our genes and that we have an unlimited capacity for redesigning ourselves?
What historical myths lie beyond current thinking about globalization, and how do we free ourselves from ongoing colonial mindsets and practices?
Here is a resource that is highly academic and would be of special interest to those who have a serious commitment to apologetics. It is written by a non-westerner.
“Every society turns around some deity or deities that claim the total allegiance of its citizens.” (9) For secular states those deities may be national security, economic growth, patriotism, etc. These deities are most often sustained by myths. Six of these myths become the thesis of this resource.
Myths of Terrorism.
A brief history is presented of the development of animosities between Muslim countries and western countries. Each side had (has) its agendas. After 9/11 “the people of the United States, represented by their government, had unilaterally declared war on all nonstate actors who were committed to violent struggle”. (35) It is commonly called the global war on terror. The word ‘terrorist’ is used only by western countries and implies a form of opposition to western civilization. When it comes to the concept of “a just war”, (42) when all realities of the conflict are considered honestly, “a war on terrorism is a contradiction of terms”. (50)
Myths of Religious Violence.
“All cultures and civilizations that live in close proximity borrow from each other.” (59) Non-Western Christians and Jews have had an influence on Islamic and European civilizations. Religious “violence and war arise from the breakdown of human relations, usually prompted either by greed for resources or perceived threats to one’s identity (involving language, culture or religion).”(81)
Myths of Human Rights.
There are numerous rights, e.g. women’s rights, civil rights, rights of achievement, rights based on contract, etc. Human equality as an axiom is historically a fairly modern concept. “Life is our most basic right.” (106) It implies a justice of resources to sustain life which are determined by need. Freedom from oppression is part of the right to life. To define human rights does not guarantee the practice of human rights.
Myths of Multiculturalism.
Defining culture is a complicated task. The church is described as a “multicultural, multilingual community”. (133)
Myths of Science.
“No discussion of human dignity and freedom can bypass the role that science and technology have come to assume in contemporary societies.” (169) In the discussion of the ideology of science two myths are identified, “science as encouraging an atheistic world view and science as inherently reductionistic”. (187) The argument is made for scientific research and moral responsibility, i.e. genetic engineering and eugenics.
Myths of Postcolonialism.
Decolonization happened in the second half of the twentieth century. Colonialism touched all areas of human knowledge. “Postcolonialism is a word that is useful only if we use it with qualifications.” (245) Some theological reflections are made about postcolonialism.
Ramachandra, Vinoth. Subverting Global Myths. Theology and the public issues shaping our world. IVP Academic. 2008
V.P.- Colombo, Sri Lanka. Ph.D in nuclear engineering, Anglican lay-theologian, writer and human rights advocate.
Comment. Henry
Some questions are posed on the flyleaf of the resource that present a succinct summary of this presentation.
What myths about terrorism are spread due to lack of historical memory and moral focus?
Why since 9/11 are religions blamed for violent conflict around the world?
Are human rights self-evident truths, or does protection of rights around the world demand a deeper understanding?
How does liberal talk of multiculturalism mask the way cultural diversity is threatened by forces of secularism and capitalism?
What encourages the divorce of scientific research from moral reflection, with dire consequences to the planet?
Are we trapped between the contradictory stories that we are determined by our genes and that we have an unlimited capacity for redesigning ourselves?
What historical myths lie beyond current thinking about globalization, and how do we free ourselves from ongoing colonial mindsets and practices?
Here is a resource that is highly academic and would be of special interest to those who have a serious commitment to apologetics. It is written by a non-westerner.
“Every society turns around some deity or deities that claim the total allegiance of its citizens.” (9) For secular states those deities may be national security, economic growth, patriotism, etc. These deities are most often sustained by myths. Six of these myths become the thesis of this resource.
Myths of Terrorism.
A brief history is presented of the development of animosities between Muslim countries and western countries. Each side had (has) its agendas. After 9/11 “the people of the United States, represented by their government, had unilaterally declared war on all nonstate actors who were committed to violent struggle”. (35) It is commonly called the global war on terror. The word ‘terrorist’ is used only by western countries and implies a form of opposition to western civilization. When it comes to the concept of “a just war”, (42) when all realities of the conflict are considered honestly, “a war on terrorism is a contradiction of terms”. (50)
Myths of Religious Violence.
“All cultures and civilizations that live in close proximity borrow from each other.” (59) Non-Western Christians and Jews have had an influence on Islamic and European civilizations. Religious “violence and war arise from the breakdown of human relations, usually prompted either by greed for resources or perceived threats to one’s identity (involving language, culture or religion).”(81)
Myths of Human Rights.
There are numerous rights, e.g. women’s rights, civil rights, rights of achievement, rights based on contract, etc. Human equality as an axiom is historically a fairly modern concept. “Life is our most basic right.” (106) It implies a justice of resources to sustain life which are determined by need. Freedom from oppression is part of the right to life. To define human rights does not guarantee the practice of human rights.
Myths of Multiculturalism.
Defining culture is a complicated task. The church is described as a “multicultural, multilingual community”. (133)
Myths of Science.
“No discussion of human dignity and freedom can bypass the role that science and technology have come to assume in contemporary societies.” (169) In the discussion of the ideology of science two myths are identified, “science as encouraging an atheistic world view and science as inherently reductionistic”. (187) The argument is made for scientific research and moral responsibility, i.e. genetic engineering and eugenics.
Myths of Postcolonialism.
Decolonization happened in the second half of the twentieth century. Colonialism touched all areas of human knowledge. “Postcolonialism is a word that is useful only if we use it with qualifications.” (245) Some theological reflections are made about postcolonialism.
SUBMERGE.
Book Review
Hayes, John B. Submerge. Living deep in a shallow world. Service, Justice and Contemplation Among the World’s Poor. Regal 2006
J.H.- John and his wife Deanna are general directors of InnerCHANGE, a mission order that works among the poor in five countries.
Comment. Henry
This book is totally focused on doing ministry to the poor, incarnational style. That means living with the poor and living like the poor. These communities of poor are found in America and in other countries of the world. The organization is called InnerCHANGE and involves missionaries committed to this ministry. It is a mission order. Fulltime involvement is a key. Serving is a life-style not a project (short term). The challenges are huge. The environment is harsh. The returns for investment (lives) are heavenly. A disturbing book.
“Submerge (the book) is a manifesto about what God is doing among the poor and marginalized communities.” Introduction. It is a response to a rapidly changing society and culture. Poverty and its systemic problems are most apparent in the cities. Becoming involved with a mission to the poor is not a choice that many people (missionaries) make.
An experience in the environment of poverty and abuse in India was a life changing experience. People are not changed by things (gifts, provisions, etc. but by (commited) people.
The riots of Los Angeles in 1992 were a result of indifference to cultural needs. The positive response to these riots was not lasting. Authentic ministry to the poor and homeless must involve “incarnational ministry with a risk”. (66)
“God meant for there to be no poor in the land (Israel), and we have no reason to believe He has changed His mind today.” (92) Even when we respond in obedience with giving and involvement we will always have the poor. Our work is never completed.
Incarnational ministry among the needy functions on four levels, “as a model, a method, a message and a spiritual discipline”. (110) The story of Moses is cited as an example of this kind of ministry. There are many variables that must be taken into consideration to make this work.
John and his wife lived among the poor on Minnie Street, Orange County where they experienced many stories of reaching out to the needy. He relates their experiences to the story of the friends who brought the paralytic to Jesus to be healed.
“InnerCHANGE, communities of workers”, (206) operates like an (monastic) order. It is not an agency. People coming into the organization begin with a one year apprenticeship. A high value is placed on community. Contemplative spirituality is a needed discipline when ministering to the poor. “The poor and those who work among them occupy an essential place in Kingdom history.” (262)
History records a fascinating ministry to the poor championed by bishops, celts, reformers and friars. The environments where the poor are found are harsh so the ministry is very challenging. The biblical exhortation to minister to the needy is very clear and we must respond as best we can to make it happen.
Hayes, John B. Submerge. Living deep in a shallow world. Service, Justice and Contemplation Among the World’s Poor. Regal 2006
J.H.- John and his wife Deanna are general directors of InnerCHANGE, a mission order that works among the poor in five countries.
Comment. Henry
This book is totally focused on doing ministry to the poor, incarnational style. That means living with the poor and living like the poor. These communities of poor are found in America and in other countries of the world. The organization is called InnerCHANGE and involves missionaries committed to this ministry. It is a mission order. Fulltime involvement is a key. Serving is a life-style not a project (short term). The challenges are huge. The environment is harsh. The returns for investment (lives) are heavenly. A disturbing book.
“Submerge (the book) is a manifesto about what God is doing among the poor and marginalized communities.” Introduction. It is a response to a rapidly changing society and culture. Poverty and its systemic problems are most apparent in the cities. Becoming involved with a mission to the poor is not a choice that many people (missionaries) make.
An experience in the environment of poverty and abuse in India was a life changing experience. People are not changed by things (gifts, provisions, etc. but by (commited) people.
The riots of Los Angeles in 1992 were a result of indifference to cultural needs. The positive response to these riots was not lasting. Authentic ministry to the poor and homeless must involve “incarnational ministry with a risk”. (66)
“God meant for there to be no poor in the land (Israel), and we have no reason to believe He has changed His mind today.” (92) Even when we respond in obedience with giving and involvement we will always have the poor. Our work is never completed.
Incarnational ministry among the needy functions on four levels, “as a model, a method, a message and a spiritual discipline”. (110) The story of Moses is cited as an example of this kind of ministry. There are many variables that must be taken into consideration to make this work.
John and his wife lived among the poor on Minnie Street, Orange County where they experienced many stories of reaching out to the needy. He relates their experiences to the story of the friends who brought the paralytic to Jesus to be healed.
“InnerCHANGE, communities of workers”, (206) operates like an (monastic) order. It is not an agency. People coming into the organization begin with a one year apprenticeship. A high value is placed on community. Contemplative spirituality is a needed discipline when ministering to the poor. “The poor and those who work among them occupy an essential place in Kingdom history.” (262)
History records a fascinating ministry to the poor championed by bishops, celts, reformers and friars. The environments where the poor are found are harsh so the ministry is very challenging. The biblical exhortation to minister to the needy is very clear and we must respond as best we can to make it happen.
Spirituality and Leadership.
Book Review.
Nelson, Alan, E. Spirituality & Leadership. Harnessing the wisdom, guidance, and power of the soul. NavPress, 2002.
A.N.- founder and senior pastor of Scotsdale Family Church.
Comment. Henry
A specific definition of ‘spiritual leadership’ is the focus of this resource. That being said that puts a limitation on the information shared. It does not (in my opinion) allow for varying ‘levels of spiritual leadership’. Also, the topic is addressed primarily within the church culture. It discusses leadership within a relatively narrow venue.
Postmodernity demands spiritual leadership. It is one thing to call for change but it is something else to implement change.
“Leadership is influence, but not all influence is leadership.” (23) The conferring of that influence is called leadership. “The true power-holders in leadership are actually the followers and collaborators.” (24) The terms leadership and management are not interchangeable.
Spirituality is defined. The merging of leadership and spirituality happens when there is a balance between strength and love, a weaving together of power and grace. (It seems that we are into some very subjective and hence not that easily identifiable.) A number of questions are posed to explore a spiritual leader’s inner life, the source of spiritual leadership.
That spiritual leadership is examined further by considering the role of the leader, and the skills of such a leader. There seems to be the implication that spiritual leadership becomes the responsibility and domain of one (and sometimes several) person in a church and/or organization.
Nelson, Alan, E. Spirituality & Leadership. Harnessing the wisdom, guidance, and power of the soul. NavPress, 2002.
A.N.- founder and senior pastor of Scotsdale Family Church.
Comment. Henry
A specific definition of ‘spiritual leadership’ is the focus of this resource. That being said that puts a limitation on the information shared. It does not (in my opinion) allow for varying ‘levels of spiritual leadership’. Also, the topic is addressed primarily within the church culture. It discusses leadership within a relatively narrow venue.
Postmodernity demands spiritual leadership. It is one thing to call for change but it is something else to implement change.
“Leadership is influence, but not all influence is leadership.” (23) The conferring of that influence is called leadership. “The true power-holders in leadership are actually the followers and collaborators.” (24) The terms leadership and management are not interchangeable.
Spirituality is defined. The merging of leadership and spirituality happens when there is a balance between strength and love, a weaving together of power and grace. (It seems that we are into some very subjective and hence not that easily identifiable.) A number of questions are posed to explore a spiritual leader’s inner life, the source of spiritual leadership.
That spiritual leadership is examined further by considering the role of the leader, and the skills of such a leader. There seems to be the implication that spiritual leadership becomes the responsibility and domain of one (and sometimes several) person in a church and/or organization.
Spiritual Simplicity.
Book Review
Yount, David. Spiritual Simplicity. Simplify tour life and enrich your soul. Thomas Nelson. 1997
D.Y.- a writer and lecturer. Former chairman of the College of Preachers in Wash. D.C., president of the National Press Foundation.
Comment. Henry
In a culture that is becoming increasingly hectic and out of control this is a welcome resource. David brings a wealth of sound information to those who have a genuine desire to do something about their overly busy lives. The focus is quite heavy on self-help. An important part of the picture of a simplified spirituality seems to be either missing or only implied. That is a personal relationship with Jesus who isn’t referred to directly in this resource. I hasten to add that what has been presented definitely has merit and if applied as suggested would be very helpful, I’m sure.
Simplicity is sensible and does not require that we embrace poverty the way St. Francis of Assisi did. Simplicity is not a form of escapism. It will involve making solitude a goal and priority. Happiness comes from within.
One of the first steps in finding a simple life is learning to be still. A list of twenty one specific ‘exercises’ are presented how we can save time and reduce stress. Then follows a list of ways to save money which is basic to having a simpler life. We need to learn how to work to live rather than live to work.
“Discover your strengths and rid yourself of routines and persons that inject uncertainty into your life.” (72) I see some challenges in this exhortation. When past failures are shared as part of one’s story it is important that ‘victims’ are not left with unrealistic consequences of destructive life-styles.
Confrontation with self is devastating if you don’t have a good opinion of yourself. A good opinion of yourself is the foundation for effectively living for others. Solitude is essential when we seek to make peace with ourselves. Such a peace is part of a simple life (spirituality). “Be still and know that I am God.” Make a pilgrimage. “Enjoy life’s simple pleasures.” (102) Embrace deferred gratification.
Love, the pillar of Christianity, has many facets, e.g. God’s love, man’s love for God and his creation, etc. “To sustain itself, personal love must be reciprocal.” (127) Love involves risk. “Simple living becomes spiritual when it is internalized.” (141) This requires faith. We cannot expect certainty before we act.
Last on the list of things to do to find spiritual simplicity are “prayer, reflection and meditation.” (161) It is strongly recommended that in your ‘search for simplicity’ regular retreats become a priority.
Yount, David. Spiritual Simplicity. Simplify tour life and enrich your soul. Thomas Nelson. 1997
D.Y.- a writer and lecturer. Former chairman of the College of Preachers in Wash. D.C., president of the National Press Foundation.
Comment. Henry
In a culture that is becoming increasingly hectic and out of control this is a welcome resource. David brings a wealth of sound information to those who have a genuine desire to do something about their overly busy lives. The focus is quite heavy on self-help. An important part of the picture of a simplified spirituality seems to be either missing or only implied. That is a personal relationship with Jesus who isn’t referred to directly in this resource. I hasten to add that what has been presented definitely has merit and if applied as suggested would be very helpful, I’m sure.
Simplicity is sensible and does not require that we embrace poverty the way St. Francis of Assisi did. Simplicity is not a form of escapism. It will involve making solitude a goal and priority. Happiness comes from within.
One of the first steps in finding a simple life is learning to be still. A list of twenty one specific ‘exercises’ are presented how we can save time and reduce stress. Then follows a list of ways to save money which is basic to having a simpler life. We need to learn how to work to live rather than live to work.
“Discover your strengths and rid yourself of routines and persons that inject uncertainty into your life.” (72) I see some challenges in this exhortation. When past failures are shared as part of one’s story it is important that ‘victims’ are not left with unrealistic consequences of destructive life-styles.
Confrontation with self is devastating if you don’t have a good opinion of yourself. A good opinion of yourself is the foundation for effectively living for others. Solitude is essential when we seek to make peace with ourselves. Such a peace is part of a simple life (spirituality). “Be still and know that I am God.” Make a pilgrimage. “Enjoy life’s simple pleasures.” (102) Embrace deferred gratification.
Love, the pillar of Christianity, has many facets, e.g. God’s love, man’s love for God and his creation, etc. “To sustain itself, personal love must be reciprocal.” (127) Love involves risk. “Simple living becomes spiritual when it is internalized.” (141) This requires faith. We cannot expect certainty before we act.
Last on the list of things to do to find spiritual simplicity are “prayer, reflection and meditation.” (161) It is strongly recommended that in your ‘search for simplicity’ regular retreats become a priority.
Simple Church
Book Review
Rainer, Thom S. Geiger, Eric. Simple Church. Returning to God’s Process for Making Disciples. B&H Publishing Group. 2006
Comment. Henry
The contents of the book are the result of a research project of a number of churches that have been designated as either ‘vibrant or comparison’ churches. The thesis is that there is a real concern among church leaders (and attendees) that church needs to become simpler. In response to that concern here is a ‘manual’ that gives direction to leaders who want to make this happen. This is an ambitious goal. Who would not welcome a return to a simpler life-style, etc? The intent of the book is admirable. The application of the concepts presented will be a real challenge in our culture of rapid change.
“In the midst of complexity, people want to find simplicity.” (8) There are many organizations that are committed to that concept, Apple, Google, etc. In churches doing ‘simple’ has taken on the characteristics of a revolution. Christ knew simple. “He is the original simple revolutionary.” (16) He summed up all the commands (there were 613) into two equal commands. “To have a simple church, leaders must ensure that everything their church does fits together to produce life change.” (26) Church leaders need to be designers not programmers.
Two churches are presented and compared to illustrate the contrast between a vibrant church and a comparison church. The comparison focuses on church statements, church leaders, programs, staffing, etc.
Many churches like many homes are in need of an ‘extreme makeover’. Such a make-over would focus on a design for discipleship, church ministry, “so people can be transformed by God’s grace”. (59) This becomes the responsibility of church leaders. The goal is to have a simple church, “a congregation designed around a straight forward and strategic process that moves people through the stages of spiritual growth”. (60) An expansion of this definition focuses on “clarity, movement, alignment, and focus”. (68) “The key is to choose the best. Eliminate the unnecessary.” (80) Three examples of presented of churches that are doing ‘simple church’. They are Immanual Baptist Church in Glasgow, Kentucky; Christ Fellowship (Eric Geiger’s church) in Miami; Northpoint Community Church in Alpharetta, Georgia.
Key to becoming a ‘simple’ church is having a clear concept of the ministry process. All programs must contribute to this process. Defining, illustrating, discussion and measuring are basic to bringing clarity to a ministry process. Strategic and sequential programming is crucial in producing spiritual movement in the lives of people, especially new believer
“Alignment’ has to do with “maximizing the energy of everyone” (165) in the ministry process. This is reflected in recruitment. Alignment requires accountability. “Integrating the same process in each ministry department makes a profound impact.” (179) This will provide unity. All new ministries must fit into the process.
The element of focus has five essentials. “You must eliminate nonessentials programs, limit adding more programs, reduce special events, and ensure the process is easy to communicate and simple to understand.” (204) (Sounds simple!!!)
Successful change is very much determined by timing. “Get there as fast as you can but not faster.” (231) The four steps that will result in a church becoming simple are:
Design a simple process (clarity).
Place your key programs along the process (movement).
Unite all ministries around the process (alignment).
Begin to eliminate things outside the process (focus).
(236-240)
Rainer, Thom S. Geiger, Eric. Simple Church. Returning to God’s Process for Making Disciples. B&H Publishing Group. 2006
Comment. Henry
The contents of the book are the result of a research project of a number of churches that have been designated as either ‘vibrant or comparison’ churches. The thesis is that there is a real concern among church leaders (and attendees) that church needs to become simpler. In response to that concern here is a ‘manual’ that gives direction to leaders who want to make this happen. This is an ambitious goal. Who would not welcome a return to a simpler life-style, etc? The intent of the book is admirable. The application of the concepts presented will be a real challenge in our culture of rapid change.
“In the midst of complexity, people want to find simplicity.” (8) There are many organizations that are committed to that concept, Apple, Google, etc. In churches doing ‘simple’ has taken on the characteristics of a revolution. Christ knew simple. “He is the original simple revolutionary.” (16) He summed up all the commands (there were 613) into two equal commands. “To have a simple church, leaders must ensure that everything their church does fits together to produce life change.” (26) Church leaders need to be designers not programmers.
Two churches are presented and compared to illustrate the contrast between a vibrant church and a comparison church. The comparison focuses on church statements, church leaders, programs, staffing, etc.
Many churches like many homes are in need of an ‘extreme makeover’. Such a make-over would focus on a design for discipleship, church ministry, “so people can be transformed by God’s grace”. (59) This becomes the responsibility of church leaders. The goal is to have a simple church, “a congregation designed around a straight forward and strategic process that moves people through the stages of spiritual growth”. (60) An expansion of this definition focuses on “clarity, movement, alignment, and focus”. (68) “The key is to choose the best. Eliminate the unnecessary.” (80) Three examples of presented of churches that are doing ‘simple church’. They are Immanual Baptist Church in Glasgow, Kentucky; Christ Fellowship (Eric Geiger’s church) in Miami; Northpoint Community Church in Alpharetta, Georgia.
Key to becoming a ‘simple’ church is having a clear concept of the ministry process. All programs must contribute to this process. Defining, illustrating, discussion and measuring are basic to bringing clarity to a ministry process. Strategic and sequential programming is crucial in producing spiritual movement in the lives of people, especially new believer
“Alignment’ has to do with “maximizing the energy of everyone” (165) in the ministry process. This is reflected in recruitment. Alignment requires accountability. “Integrating the same process in each ministry department makes a profound impact.” (179) This will provide unity. All new ministries must fit into the process.
The element of focus has five essentials. “You must eliminate nonessentials programs, limit adding more programs, reduce special events, and ensure the process is easy to communicate and simple to understand.” (204) (Sounds simple!!!)
Successful change is very much determined by timing. “Get there as fast as you can but not faster.” (231) The four steps that will result in a church becoming simple are:
Design a simple process (clarity).
Place your key programs along the process (movement).
Unite all ministries around the process (alignment).
Begin to eliminate things outside the process (focus).
(236-240)
Signs of Emergence.
Book Review
Brewing, Kester. Signs Of Emergence. A vision for church that is organic /networked , decentralized / bottom-up / communal / flexible (always evolving).
Baker Books, 2004,U.K. 2007, U.S.
K.B.- a teacher of math and religious studies in a London high school. Involved in the origin of the alternate worship group Vaux. He has worked in an advisory role at Fuller, helping them to think about new ways of training emergent leaders.
Comment. Henry.
The summary statement from the ‘endorsements’ expresses Kester’s thesis clearly, “Embracing an evolutionary approach to change” at the church level. On the pendulum of emergents Kester is quite extreme. The terms evolution and evolutionary are used constantly to describe the kind of change (emergence) he believes needs to take place in our churches Furthermore, there is nothing, nobody that is exempt from change, i.e. God and Christ experience emergence. I found it difficult not to react to much of what I was reading.
Kester subscribes to six different stages of beliefs that we (and our churches) experience. Moving from stage to stage is part of emergence. James Fowler describes such a church as a “conjunctive church”. The route for such change will be uncertain and uncharted.
Meaningful change (growth) will be preceded by a period of waiting and/or rest. The change will be evolutionary. Revolution produces rapid change. Turning from Malachi to Matthew must be done with the realization that there was a lengthy wait representing this transition. Even in our culture of speed you cannot speed up a pregnancy. Waiting is a mystery- “a combination of catharsis and contemplation, of clearing the decks for the new, while being content to exist in unknowing”. (49) Positive newness comes out of sincere grieving, e.g. Jeremiah, the weeping prophet. It is possible that even God leaves that which he has established when it no longer serves effectively, e.g. a church.
The incarnation is described as “this reborn God”. (63) “God has been evolving, adapting, and decentralizing since space/time began.” (64) Reference is made to God’s “dedication to change by evolution”. (66) Resisting the changes implied is to be stuck in a stage of change. “We are to become wombs of the Devine.” (68) (Not sure of the meaning of this analogy!) Emergence is explained in terms of a complex evolutionary process that is experienced more than it is explained.
“If churches are going to be reborn, to emerge and evolve as self-organizing systems, then they are going to do so as organisms adapted to their unique environment.” (97) The characteristics of an emergent church are “openness, adaptability, learning, and distributed knowledge”. (97-109)
It is suggested that we live in cities but still have a “rural (pastoral) theology”. (122) Cain is credited with founding urbanization as a defense against the curse of God upon him. Gen.4:17. He would be a wanderer living off of the cursed ground. Centuries later Babel would be built by similar motives. Cities are “humanity’s attempts to build Utopias east of Eden”. (126) In spite of such a reputation of cities, God has declared his love for the city, i.e. the New Jerusalem. We don’t need to leave the city to find God. It is here that the church is called to do its work.
“A conjunctive approach to faith must re-evaluate the church’s modes of exchange, and that central to our critique of consumerism must be the rediscovery of the transaction of gift.” (146) There is a significant difference between “market exchange and gift exchange”. (147) Gift giving that is truly a part of us is what we need to learn. Alternative worship presents an opportunity to practice such giving. “True loving relationships are a gift.” (160) We learn from the parable of the talents that a gift that is used is not lost and a gift that is not used is lost.
“Dirt boundaries” (168) reveal our social and spiritual cultures. Christ’s miracles and exhortations were often focused on cleansing, dealing with dirt. He didn’t avoid dirt, he dealt with it. The church must follow his example. Kester talks about “playing trickster with a powerful and conservative church (so that) people can come and do their ‘dirt work’ without feeling condemned”. (180)
In closing the author presents a discussion of “the emergence of Christ”. (187) Central to this discussion is the drama that played itself out between Judas and Christ in the closing hours of Christ’s life having to do with what Christ came to accomplish on earth. Judas had it all wrong.
The author invites responses and discussion from readers through his website: http://kester.typepad.com/signs
Brewing, Kester. Signs Of Emergence. A vision for church that is organic /networked , decentralized / bottom-up / communal / flexible (always evolving).
Baker Books, 2004,U.K. 2007, U.S.
K.B.- a teacher of math and religious studies in a London high school. Involved in the origin of the alternate worship group Vaux. He has worked in an advisory role at Fuller, helping them to think about new ways of training emergent leaders.
Comment. Henry.
The summary statement from the ‘endorsements’ expresses Kester’s thesis clearly, “Embracing an evolutionary approach to change” at the church level. On the pendulum of emergents Kester is quite extreme. The terms evolution and evolutionary are used constantly to describe the kind of change (emergence) he believes needs to take place in our churches Furthermore, there is nothing, nobody that is exempt from change, i.e. God and Christ experience emergence. I found it difficult not to react to much of what I was reading.
Kester subscribes to six different stages of beliefs that we (and our churches) experience. Moving from stage to stage is part of emergence. James Fowler describes such a church as a “conjunctive church”. The route for such change will be uncertain and uncharted.
Meaningful change (growth) will be preceded by a period of waiting and/or rest. The change will be evolutionary. Revolution produces rapid change. Turning from Malachi to Matthew must be done with the realization that there was a lengthy wait representing this transition. Even in our culture of speed you cannot speed up a pregnancy. Waiting is a mystery- “a combination of catharsis and contemplation, of clearing the decks for the new, while being content to exist in unknowing”. (49) Positive newness comes out of sincere grieving, e.g. Jeremiah, the weeping prophet. It is possible that even God leaves that which he has established when it no longer serves effectively, e.g. a church.
The incarnation is described as “this reborn God”. (63) “God has been evolving, adapting, and decentralizing since space/time began.” (64) Reference is made to God’s “dedication to change by evolution”. (66) Resisting the changes implied is to be stuck in a stage of change. “We are to become wombs of the Devine.” (68) (Not sure of the meaning of this analogy!) Emergence is explained in terms of a complex evolutionary process that is experienced more than it is explained.
“If churches are going to be reborn, to emerge and evolve as self-organizing systems, then they are going to do so as organisms adapted to their unique environment.” (97) The characteristics of an emergent church are “openness, adaptability, learning, and distributed knowledge”. (97-109)
It is suggested that we live in cities but still have a “rural (pastoral) theology”. (122) Cain is credited with founding urbanization as a defense against the curse of God upon him. Gen.4:17. He would be a wanderer living off of the cursed ground. Centuries later Babel would be built by similar motives. Cities are “humanity’s attempts to build Utopias east of Eden”. (126) In spite of such a reputation of cities, God has declared his love for the city, i.e. the New Jerusalem. We don’t need to leave the city to find God. It is here that the church is called to do its work.
“A conjunctive approach to faith must re-evaluate the church’s modes of exchange, and that central to our critique of consumerism must be the rediscovery of the transaction of gift.” (146) There is a significant difference between “market exchange and gift exchange”. (147) Gift giving that is truly a part of us is what we need to learn. Alternative worship presents an opportunity to practice such giving. “True loving relationships are a gift.” (160) We learn from the parable of the talents that a gift that is used is not lost and a gift that is not used is lost.
“Dirt boundaries” (168) reveal our social and spiritual cultures. Christ’s miracles and exhortations were often focused on cleansing, dealing with dirt. He didn’t avoid dirt, he dealt with it. The church must follow his example. Kester talks about “playing trickster with a powerful and conservative church (so that) people can come and do their ‘dirt work’ without feeling condemned”. (180)
In closing the author presents a discussion of “the emergence of Christ”. (187) Central to this discussion is the drama that played itself out between Judas and Christ in the closing hours of Christ’s life having to do with what Christ came to accomplish on earth. Judas had it all wrong.
The author invites responses and discussion from readers through his website: http://kester.typepad.com/signs
Saturday, July 4, 2009
Seeing and Savoring Jesus Christ.
Book Review
Piper, John. Seeing and Savoring Jesus Christ. Crossway Books. 2004
Comment. Henry
From time to time it is good for us to spend some time reviewing and trying to get our head around the truth of our spiritual heritage that we have as children of God. Specifically this has to do with an understanding of who Jesus is and how His provisions impact our lives and who we are. This resource is a great toll to help us appreciate Jesus, especially as it relates to His glory. A short, intense, devotional read that will inspire and challenge.
“We were made to know and treasure the glory of God above all things.” (15) John 17:24. Such knowledge involves seeing with the eyes of our heart. Jesus is the incarnation of the glory of God. He is described as the Lion and the Lamb. Jonathan Edwards describes this paradox as “an admirable conjunction of diverse excellencies”.
Christ was “a man of sorrows and acquainted with grief” (Isa. 53:3) but God the Father “anointed Him with the oil of gladness”. (Heb. 1:9) When Christ (God) demonstrates his power (over the elements) our response is a choice of worship or cursing. E.g.Job. “The extent of Jesus’ knowledge is a compelling warrant for faith in His divine origin.” (53) The world has (and will) always slandered the name of Jesus. Our words must glorify His name.
No one deserved suffering less yet no one suffered more than Jesus. Through it He was glorified! The mercy of Christ is free but it comes at a great price. Our need for mercy is continuous. The resurrection ushers in the culmination of Jesus’ invincible life. At Christ’s second coming, we will see (with our actual eyes) His Glory. That is our hope. “Jesus, as He is revealed in the Bible, has a glory- an excellence, a spiritual beauty- that can be seen as self-evidently true.” (119)
Piper, John. Seeing and Savoring Jesus Christ. Crossway Books. 2004
Comment. Henry
From time to time it is good for us to spend some time reviewing and trying to get our head around the truth of our spiritual heritage that we have as children of God. Specifically this has to do with an understanding of who Jesus is and how His provisions impact our lives and who we are. This resource is a great toll to help us appreciate Jesus, especially as it relates to His glory. A short, intense, devotional read that will inspire and challenge.
“We were made to know and treasure the glory of God above all things.” (15) John 17:24. Such knowledge involves seeing with the eyes of our heart. Jesus is the incarnation of the glory of God. He is described as the Lion and the Lamb. Jonathan Edwards describes this paradox as “an admirable conjunction of diverse excellencies”.
Christ was “a man of sorrows and acquainted with grief” (Isa. 53:3) but God the Father “anointed Him with the oil of gladness”. (Heb. 1:9) When Christ (God) demonstrates his power (over the elements) our response is a choice of worship or cursing. E.g.Job. “The extent of Jesus’ knowledge is a compelling warrant for faith in His divine origin.” (53) The world has (and will) always slandered the name of Jesus. Our words must glorify His name.
No one deserved suffering less yet no one suffered more than Jesus. Through it He was glorified! The mercy of Christ is free but it comes at a great price. Our need for mercy is continuous. The resurrection ushers in the culmination of Jesus’ invincible life. At Christ’s second coming, we will see (with our actual eyes) His Glory. That is our hope. “Jesus, as He is revealed in the Bible, has a glory- an excellence, a spiritual beauty- that can be seen as self-evidently true.” (119)
Second Guessing God.
Book Review.
Jones, Brian. Second Guessing God. Hanging on when you can’t see his plan. Standard Publishing. 2006.
B.J. - Founding pastor of Christ’s Church of the Valley, Philadelphia.
Comment. Henry
Brian addresses some very practical challenges that are part of every ‘believer’s’ experience as we deal with life issues that cause us to question how God fits in and/or relates to us. He deals courageously with issues such as doubt, disillusionment and fear.
Disappointment, brokenness, and devastation will cause us to struggle spiritually. Our agenda and God’s agenda are often quite different. God is at work in areas of our life that are “upstream” (45) from where we are living.
“The first step in Jesus’ strategy for helping us extend authentic compassion to others is to allow us to be broken by hardship.” (69) Unanswered, unresolved questions that arise out of life’s difficult experiences may well require us to become involved in the “discipline of doubt”. (91)
The problems and trials of life should give us a better appreciation of our life. Times of extreme need(s) can give us a new appreciation of people and a clearer understanding of the reality of God. “Trials have a way of allowing us to see what’s really important in life.” (121)
Hell is a real place. When we are drawn to Jesus by enduring suffering and pain we are drawn away from hell. In fact others can be drawn to Jesus by the way we handle pain. When we deal with the anticipation of death with courage and confidence it can be a powerful testimony to others.
When the experiences of life plunge us into the ‘mystery of God’ we are advised to go to the Psalms for help, especially the “psalms of lament”. (147) It is suggested that are “three specific things that God has provided to help us hang on: the church, ministry, and heaven”. (164)
A healthy church is an environment where people live in community experiencing one another’s heart-felt ministry. Service will rise out of genuine community. Service is a wholesome, healthy activity. Those things that cause us grief, sadness, and concern in this life will be absent in heaven. What will take their place may be beyond our comprehension but they should heighten our anticipation.
Jones, Brian. Second Guessing God. Hanging on when you can’t see his plan. Standard Publishing. 2006.
B.J. - Founding pastor of Christ’s Church of the Valley, Philadelphia.
Comment. Henry
Brian addresses some very practical challenges that are part of every ‘believer’s’ experience as we deal with life issues that cause us to question how God fits in and/or relates to us. He deals courageously with issues such as doubt, disillusionment and fear.
Disappointment, brokenness, and devastation will cause us to struggle spiritually. Our agenda and God’s agenda are often quite different. God is at work in areas of our life that are “upstream” (45) from where we are living.
“The first step in Jesus’ strategy for helping us extend authentic compassion to others is to allow us to be broken by hardship.” (69) Unanswered, unresolved questions that arise out of life’s difficult experiences may well require us to become involved in the “discipline of doubt”. (91)
The problems and trials of life should give us a better appreciation of our life. Times of extreme need(s) can give us a new appreciation of people and a clearer understanding of the reality of God. “Trials have a way of allowing us to see what’s really important in life.” (121)
Hell is a real place. When we are drawn to Jesus by enduring suffering and pain we are drawn away from hell. In fact others can be drawn to Jesus by the way we handle pain. When we deal with the anticipation of death with courage and confidence it can be a powerful testimony to others.
When the experiences of life plunge us into the ‘mystery of God’ we are advised to go to the Psalms for help, especially the “psalms of lament”. (147) It is suggested that are “three specific things that God has provided to help us hang on: the church, ministry, and heaven”. (164)
A healthy church is an environment where people live in community experiencing one another’s heart-felt ministry. Service will rise out of genuine community. Service is a wholesome, healthy activity. Those things that cause us grief, sadness, and concern in this life will be absent in heaven. What will take their place may be beyond our comprehension but they should heighten our anticipation.
Sacred Pathways.
Book Review.
Finger Halteman, Reta. Roman House Churches for Today. A practical guide for small groups. Erdman Pub. Co. 2007
R.H.F.-is assistant professor of New Testament at Messiah College, Grantham, Pennsylvania.
Comment. Henry
This book is a guide for the study of the book of Romans in a small group (house church) setting. The model used for interpreting the scripture is the “sociohistorical” model. The names found in chapter 16 are the basis used for identifying actual house churches of Rome. They were the ones to whom Paul’s letter was read. This is a very unique approach for studying the book of Romans.
It is Phoebe, a deacon in the church of Cenchrea and an owner of a shipping business who brings Paul’s letter to Rome to be read to groups gathered in homes. The first church that would have heard the letter was the one that met at the home of Prisca and Aquila. Phoebe and/or her secretary would probably have been the readers.
Based on the names listed in chapter 16 of Romans other groups (households) have been identified. The majority of those named were ladies. “We can see that women have important roles of leadership in congregational life.” (8) Understanding the sociohistorical circumstances of Rome is helpful in interpreting Paul’s letter.
The small groups are described in terms of a social and theological profile. Understanding Roman society and its immobility and hierarchy become part of interpreting Romans. One approach to assimilating Paul’s teaching is to examine his letter as a literary work with its focus on rhetoric.
Having set the stage for an assimilation of how Paul’s letter would have been received and discussed, the last half of this book becomes a ‘study guide’ for a small group doing a study on the book of Romans.
2Book Review
Thomas, Gary. Sacred Pathways. Discover Your Soul’s Path To God.
Zondervan, 2000.
Comments. Henry.
Here is another book that would be helpful to people who want more understanding about who they are and how they can be more effective in their personal relationships. Gary focuses on personal temperaments and how they determine who we are and how we naturally function. He identifies nine different temperaments; naturalists, sensates, traditionalists, ascetics, activists, caregivers, enthusiasts, contemplatives, and intellectuals. He explains what their strengths and weaknesses are. A series of evaluative questions are asked regarding each temperament to help people determine what their temperament(s) is (are).
Note: I did the evaluations myself and was somewhat surprised at the results. For me the jury is still out on the practical significance of temperament differences and how they impact personal relationships.
Developing and pursuing a relationship with God is very personal. However, “It is neither wise nor scriptural to pursue God apart from the community of faith.” “Giving the same spiritual prescription to every struggling Christian is no less irresponsible than a doctor prescribing penicillin to every patient.” (17). (The major part of the remainder of the book is a discussion of the nine identified temperaments.)
The naturalist prefers to meet God in his creation. There are many instances in scripture that validate the meeting of God in nature (his creation), e.g. Hagar in the desert, Abraham on Mt. Moriah, Moses at the burning bush, etc. Jesus’ sermon on the mount happened outdoors. Rest, prescribed by God, can take on new dimensions when practiced outdoors. Experiencing God in his creation requires the willingness to perceive, believe, and receive. Each Temperament comes with its own unique temptations. One temptation for the naturalist is to move to the worship of nature itself which is pantheism.
The sensate loves God with his/her senses. Von Ogden Vogt suggests parallels between contact with beauty and contact with God. There is a progression from humility to dignity which produces a different worldview which in turn results in a recognition to impact the real world. Beauty is never absent when the truth of heaven is expressed. Each of our senses has been given to us to better be able to appreciate the beauty of our environment as it relates to the truth of God. The temptations of the sensates are focused on the senses, e.g. idolizing beauty.
“In the context of a true faith, religious practices and rituals can be a powerful force for good- a friend, not an enemy, of a rich and growing relationship with God.” (70). Ritual, symbol, and sacrifice are “elements of the traditionalist’s pathway”. (73). Whether a ritual is lifeless or life altering depends on attitude. A sample of a “liturgical time” (78) (structural devotional) is presented. Prayer is a key ingredient. Symbols are a reminder of one’s faith. “Sacrifice keeps our idealized and often romantic expressions of divine adoration rooted in reality.” (87). Some of the pitfalls of the traditionalist involve; serving God without knowing him, e.g. Samuel as a young person, not responding to social needs, being judgmental.
The world of the ascetics is characterized by solitude, austerity and strictness. The values and criticisms of such a lifestyle are discussed.
Moses, Elijah, Elisha, and Habakkuk are biblical examples of activists. They had a commitment to confrontation. Some of the forms of present day activism are the printed page, social reform initiated by protests, prayer, etc.
Two biblical examples of caregivers are Mordecai and Jesus. A distinction is made between people pleasers and caregivers.
The temperament of an enthusiast is defined by “mystery and celebration”. (153). It is their ‘food’. Balancing faith and reason sometimes becomes a challenge. Dreams often become a significant part of understanding mystery. Much wisdom needs to be exercised in determining the validity of dreams and their interpretation. Prayer and expectancy are important for enthusiasts. Worship and creativity are their forms of expression.
Next we have the contemplative. “Christian contemplation has less to do with mystical experience than it has to do with adoration. Jesus was emphatic that the spiritual life is based on love not laws.” (180). Such spiritual life is often marked by secret acts of devotion and prayer. The prayers will be centering prayers, prayers of the heart and meditative prayers.
“The Bible is emphatic that our mind is one of the key elements that we can use to love God.” (195). Right living cannot happen without right thinking. Conversion involves the transformation of the heart and also the mind. The disciplines that stimulate the intellectual are “church history, biblical studies, systematic theology, ethics and apologetics”. (200).
For all of us our focus to know God needs to be a strong driving force in our lives How this will be accomplished and how that will look will vary greatly from individual to individual because of our personal differences. This requires tolerance and sincere support for each other and a recognition of who we really are and how we can relate to each other.
Finger Halteman, Reta. Roman House Churches for Today. A practical guide for small groups. Erdman Pub. Co. 2007
R.H.F.-is assistant professor of New Testament at Messiah College, Grantham, Pennsylvania.
Comment. Henry
This book is a guide for the study of the book of Romans in a small group (house church) setting. The model used for interpreting the scripture is the “sociohistorical” model. The names found in chapter 16 are the basis used for identifying actual house churches of Rome. They were the ones to whom Paul’s letter was read. This is a very unique approach for studying the book of Romans.
It is Phoebe, a deacon in the church of Cenchrea and an owner of a shipping business who brings Paul’s letter to Rome to be read to groups gathered in homes. The first church that would have heard the letter was the one that met at the home of Prisca and Aquila. Phoebe and/or her secretary would probably have been the readers.
Based on the names listed in chapter 16 of Romans other groups (households) have been identified. The majority of those named were ladies. “We can see that women have important roles of leadership in congregational life.” (8) Understanding the sociohistorical circumstances of Rome is helpful in interpreting Paul’s letter.
The small groups are described in terms of a social and theological profile. Understanding Roman society and its immobility and hierarchy become part of interpreting Romans. One approach to assimilating Paul’s teaching is to examine his letter as a literary work with its focus on rhetoric.
Having set the stage for an assimilation of how Paul’s letter would have been received and discussed, the last half of this book becomes a ‘study guide’ for a small group doing a study on the book of Romans.
2Book Review
Thomas, Gary. Sacred Pathways. Discover Your Soul’s Path To God.
Zondervan, 2000.
Comments. Henry.
Here is another book that would be helpful to people who want more understanding about who they are and how they can be more effective in their personal relationships. Gary focuses on personal temperaments and how they determine who we are and how we naturally function. He identifies nine different temperaments; naturalists, sensates, traditionalists, ascetics, activists, caregivers, enthusiasts, contemplatives, and intellectuals. He explains what their strengths and weaknesses are. A series of evaluative questions are asked regarding each temperament to help people determine what their temperament(s) is (are).
Note: I did the evaluations myself and was somewhat surprised at the results. For me the jury is still out on the practical significance of temperament differences and how they impact personal relationships.
Developing and pursuing a relationship with God is very personal. However, “It is neither wise nor scriptural to pursue God apart from the community of faith.” “Giving the same spiritual prescription to every struggling Christian is no less irresponsible than a doctor prescribing penicillin to every patient.” (17). (The major part of the remainder of the book is a discussion of the nine identified temperaments.)
The naturalist prefers to meet God in his creation. There are many instances in scripture that validate the meeting of God in nature (his creation), e.g. Hagar in the desert, Abraham on Mt. Moriah, Moses at the burning bush, etc. Jesus’ sermon on the mount happened outdoors. Rest, prescribed by God, can take on new dimensions when practiced outdoors. Experiencing God in his creation requires the willingness to perceive, believe, and receive. Each Temperament comes with its own unique temptations. One temptation for the naturalist is to move to the worship of nature itself which is pantheism.
The sensate loves God with his/her senses. Von Ogden Vogt suggests parallels between contact with beauty and contact with God. There is a progression from humility to dignity which produces a different worldview which in turn results in a recognition to impact the real world. Beauty is never absent when the truth of heaven is expressed. Each of our senses has been given to us to better be able to appreciate the beauty of our environment as it relates to the truth of God. The temptations of the sensates are focused on the senses, e.g. idolizing beauty.
“In the context of a true faith, religious practices and rituals can be a powerful force for good- a friend, not an enemy, of a rich and growing relationship with God.” (70). Ritual, symbol, and sacrifice are “elements of the traditionalist’s pathway”. (73). Whether a ritual is lifeless or life altering depends on attitude. A sample of a “liturgical time” (78) (structural devotional) is presented. Prayer is a key ingredient. Symbols are a reminder of one’s faith. “Sacrifice keeps our idealized and often romantic expressions of divine adoration rooted in reality.” (87). Some of the pitfalls of the traditionalist involve; serving God without knowing him, e.g. Samuel as a young person, not responding to social needs, being judgmental.
The world of the ascetics is characterized by solitude, austerity and strictness. The values and criticisms of such a lifestyle are discussed.
Moses, Elijah, Elisha, and Habakkuk are biblical examples of activists. They had a commitment to confrontation. Some of the forms of present day activism are the printed page, social reform initiated by protests, prayer, etc.
Two biblical examples of caregivers are Mordecai and Jesus. A distinction is made between people pleasers and caregivers.
The temperament of an enthusiast is defined by “mystery and celebration”. (153). It is their ‘food’. Balancing faith and reason sometimes becomes a challenge. Dreams often become a significant part of understanding mystery. Much wisdom needs to be exercised in determining the validity of dreams and their interpretation. Prayer and expectancy are important for enthusiasts. Worship and creativity are their forms of expression.
Next we have the contemplative. “Christian contemplation has less to do with mystical experience than it has to do with adoration. Jesus was emphatic that the spiritual life is based on love not laws.” (180). Such spiritual life is often marked by secret acts of devotion and prayer. The prayers will be centering prayers, prayers of the heart and meditative prayers.
“The Bible is emphatic that our mind is one of the key elements that we can use to love God.” (195). Right living cannot happen without right thinking. Conversion involves the transformation of the heart and also the mind. The disciplines that stimulate the intellectual are “church history, biblical studies, systematic theology, ethics and apologetics”. (200).
For all of us our focus to know God needs to be a strong driving force in our lives How this will be accomplished and how that will look will vary greatly from individual to individual because of our personal differences. This requires tolerance and sincere support for each other and a recognition of who we really are and how we can relate to each other.
Roman House Churches for Today.
Book Review.
Finger Halteman, Reta. Roman House Churches for Today. A practical guide for small groups. Erdman Pub. Co. 2007
R.H.F.-is assistant professor of New Testament at Messiah College, Grantham, Pennsylvania.
Comment. Henry
This book is a guide for the study of the book of Romans in a small group (house church) setting. The model used for interpreting the scripture is the “sociohistorical” model. The names found in chapter 16 are the basis used for identifying actual house churches of Rome. They were the ones to whom Paul’s letter was read. This is a very unique approach for studying the book of Romans.
It is Phoebe, a deacon in the church of Cenchrea and an owner of a shipping business who brings Paul’s letter to Rome to be read to groups gathered in homes. The first church that would have heard the letter was the one that met at the home of Prisca and Aquila. Phoebe and/or her secretary would probably have been the readers.
Based on the names listed in chapter 16 of Romans other groups (households) have been identified. The majority of those named were ladies. “We can see that women have important roles of leadership in congregational life.” (8) Understanding the sociohistorical circumstances of Rome is helpful in interpreting Paul’s letter.
The small groups are described in terms of a social and theological profile. Understanding Roman society and its immobility and hierarchy become part of interpreting Romans. One approach to assimilating Paul’s teaching is to examine his letter as a literary work with its focus on rhetoric.
Having set the stage for an assimilation of how Paul’s letter would have been received and discussed, the last half of this book becomes a ‘study guide’ for a small group doing a study on the book of Romans.
Finger Halteman, Reta. Roman House Churches for Today. A practical guide for small groups. Erdman Pub. Co. 2007
R.H.F.-is assistant professor of New Testament at Messiah College, Grantham, Pennsylvania.
Comment. Henry
This book is a guide for the study of the book of Romans in a small group (house church) setting. The model used for interpreting the scripture is the “sociohistorical” model. The names found in chapter 16 are the basis used for identifying actual house churches of Rome. They were the ones to whom Paul’s letter was read. This is a very unique approach for studying the book of Romans.
It is Phoebe, a deacon in the church of Cenchrea and an owner of a shipping business who brings Paul’s letter to Rome to be read to groups gathered in homes. The first church that would have heard the letter was the one that met at the home of Prisca and Aquila. Phoebe and/or her secretary would probably have been the readers.
Based on the names listed in chapter 16 of Romans other groups (households) have been identified. The majority of those named were ladies. “We can see that women have important roles of leadership in congregational life.” (8) Understanding the sociohistorical circumstances of Rome is helpful in interpreting Paul’s letter.
The small groups are described in terms of a social and theological profile. Understanding Roman society and its immobility and hierarchy become part of interpreting Romans. One approach to assimilating Paul’s teaching is to examine his letter as a literary work with its focus on rhetoric.
Having set the stage for an assimilation of how Paul’s letter would have been received and discussed, the last half of this book becomes a ‘study guide’ for a small group doing a study on the book of Romans.
RVOLUTION
Book Review
Barna, George. Revolution. Finding Vibrant Faith Beyond the Walls of the Sanctuary. Tyndale House Pub. 2005
Comment. Henry
Barna the pollster explains his understanding of church as he sees it in today’s (American) culture. He declares that millions of believers have moved beyond the established church and chosen to be the Church instead. He identifies such believers as being Revolutionaries. The movement, which he calls Revolution, is happening in a general way. It has not been given a specific name but it is having a significant influence in our culture. In as much that this resource has been around for a few years I am surprised that it has not created a greater stir in our evangelical scene. (Not a Canadian thing yet?)
Revolutionaries are defined as “devout followers of Jesus Christ who are serious about their faith”. (8) They may or may not be aligned with church. They are ‘full-time’ Christians. Because of the sincerity of their spirituality they are not welcome in a culture in crisis. A Revolutionary is “someone who lives only to love, obey, and serve God, rejecting and overcoming every obstacle that emerges to prevent such a life”. (17)
Based on passages about the early Church found in the book of Acts, seven passions of early believers (Revolutionaries) are deleted and discussed. They are “intimate worship, faith-based conversations, intentional spiritual growth, servant hood, resource investments, spiritual friendship and family faith”. (22-24) When these seven passions are used as a measuring device for churches the results are often of great concern. Fruit bearing (evidence of a Godly life) is synonymous with being a Christ-follower. It is only Jesus that is the hope of the world not the local church.
Barna identifies seven cultural trends that are part of the change “leading to the New Church”. (42) They are “the changing guard, the rise of a new view of life, dismissing the irrelevant, the impact of technology, genuine relationships, participation in reality and finding true meaning”. (42-47) these trends are most conspicuous in the youngest generations, Busters and Mosaics, Those born from 1965-2002.
The reality of genuine spiritual formation in people’s lives is evidence of God’s activity. “Spiritual mini-movements” (54) is where much of the transformation takes place. They are usually part of the organized church movement. This is controversial for the church culture.
“The two fastest growing macro-models of church are the house church and cyber-church formations.” (65) Micro models are growing even faster. Independent worship events are an example of a micro model. The freedom and excitement that these new models present will insure an increasing number of people whose spiritual lives are developing.
The life of Jesus is examined as a model of a Revolutionary. “The commands and admonitions provided by Jesus to all who would listen are designed to facilitate self-governance that makes each disciple a revolution in progress.” (70) We are to be imitators of Jesus. “He was a revolutionary because he lived differently.” (77)
Expect to “create your own reservoir of insights” (79) as you search the scriptures regarding Jesus our model. Live the life of courageous faith. Love and obedience should be the evidence of commitment and transformation. Make choices based on what is right. It is really living a paradox.
Revolutions have a significant impact on those who are part of the process. This is reflected in their core beliefs. They are comfortable with new forms of behavior. It is more the revolutionary than society that is reshaped by the revolution.
The distinguishing characteristics of a revolutionary are, “spiritual practices, personal faith, perspective of life, attitude, character, relationships and behavior”. (94-98)
Over the years revolutions have had major impacts on people and culture, e.g. protestant revolution, civil rights revolution, feminist revolution, etc. The Revolution of faith in America is having its impact on American culture. The development of spirituality will be a personal responsibility not the responsibility of the church. “The Revolution transforms believers so they can transform the world.” (105) The impact on the local church will depend on how it responds to this Revolution. Culture will be affected.
“Energetic resistance by the established church has accompanied every significant episode of growth in the Kingdom.” (111) Criticisms of the Revolution are summarized. Five different reactions to the Revolution are discussed.
Four options are presented on how the church and the Revolution can be blended. They are all about leadership issues.
Barna, George. Revolution. Finding Vibrant Faith Beyond the Walls of the Sanctuary. Tyndale House Pub. 2005
Comment. Henry
Barna the pollster explains his understanding of church as he sees it in today’s (American) culture. He declares that millions of believers have moved beyond the established church and chosen to be the Church instead. He identifies such believers as being Revolutionaries. The movement, which he calls Revolution, is happening in a general way. It has not been given a specific name but it is having a significant influence in our culture. In as much that this resource has been around for a few years I am surprised that it has not created a greater stir in our evangelical scene. (Not a Canadian thing yet?)
Revolutionaries are defined as “devout followers of Jesus Christ who are serious about their faith”. (8) They may or may not be aligned with church. They are ‘full-time’ Christians. Because of the sincerity of their spirituality they are not welcome in a culture in crisis. A Revolutionary is “someone who lives only to love, obey, and serve God, rejecting and overcoming every obstacle that emerges to prevent such a life”. (17)
Based on passages about the early Church found in the book of Acts, seven passions of early believers (Revolutionaries) are deleted and discussed. They are “intimate worship, faith-based conversations, intentional spiritual growth, servant hood, resource investments, spiritual friendship and family faith”. (22-24) When these seven passions are used as a measuring device for churches the results are often of great concern. Fruit bearing (evidence of a Godly life) is synonymous with being a Christ-follower. It is only Jesus that is the hope of the world not the local church.
Barna identifies seven cultural trends that are part of the change “leading to the New Church”. (42) They are “the changing guard, the rise of a new view of life, dismissing the irrelevant, the impact of technology, genuine relationships, participation in reality and finding true meaning”. (42-47) these trends are most conspicuous in the youngest generations, Busters and Mosaics, Those born from 1965-2002.
The reality of genuine spiritual formation in people’s lives is evidence of God’s activity. “Spiritual mini-movements” (54) is where much of the transformation takes place. They are usually part of the organized church movement. This is controversial for the church culture.
“The two fastest growing macro-models of church are the house church and cyber-church formations.” (65) Micro models are growing even faster. Independent worship events are an example of a micro model. The freedom and excitement that these new models present will insure an increasing number of people whose spiritual lives are developing.
The life of Jesus is examined as a model of a Revolutionary. “The commands and admonitions provided by Jesus to all who would listen are designed to facilitate self-governance that makes each disciple a revolution in progress.” (70) We are to be imitators of Jesus. “He was a revolutionary because he lived differently.” (77)
Expect to “create your own reservoir of insights” (79) as you search the scriptures regarding Jesus our model. Live the life of courageous faith. Love and obedience should be the evidence of commitment and transformation. Make choices based on what is right. It is really living a paradox.
Revolutions have a significant impact on those who are part of the process. This is reflected in their core beliefs. They are comfortable with new forms of behavior. It is more the revolutionary than society that is reshaped by the revolution.
The distinguishing characteristics of a revolutionary are, “spiritual practices, personal faith, perspective of life, attitude, character, relationships and behavior”. (94-98)
Over the years revolutions have had major impacts on people and culture, e.g. protestant revolution, civil rights revolution, feminist revolution, etc. The Revolution of faith in America is having its impact on American culture. The development of spirituality will be a personal responsibility not the responsibility of the church. “The Revolution transforms believers so they can transform the world.” (105) The impact on the local church will depend on how it responds to this Revolution. Culture will be affected.
“Energetic resistance by the established church has accompanied every significant episode of growth in the Kingdom.” (111) Criticisms of the Revolution are summarized. Five different reactions to the Revolution are discussed.
Four options are presented on how the church and the Revolution can be blended. They are all about leadership issues.
REVEAL
Book Review
Hawkins, Greg L. Parkinson, Cally. REVEAL. Where are you?
Willow Creek Resources. 2007
Comment. Henry
Here is the document that explains what has been called by some “Bill Hybel’s confession that he has been doing it wrong”. It is in fact the assessment of ministry that Willow leadership went through for a number of years that resulted in some major changes. As such it becomes a useful resource for others to use in their own churches. The potential pain of honest assessment is by far more desireable than the devastating results of resisting necessary change.
In his ‘Foreword’ Bill acknowledges the validity and value of what Willow has gained from this painful yet profitable journey of assessment.
Measuring spiritual growth is about measuring the unseen. The question that needs to be asked is “Where are you?” (8) This question will focus on our (personal) movement toward God (Christ) and toward people. The contents of this book are the results of an extensive search about how to actually identify and measure spiritual growth.
Strategic planning involves answering three questions: “Where are we? What do we see? How do we get there?” (20) These questions address “current reality, vision, and action plan”. (20) It is not easy to discover and correctly understand answers to the above questions. An interesting formula that becomes a part of the research around the above questions is: “attitudes/emotions + behaviors = segments of people with unique sets of needs”. (26)
Spiritual growth is defined as “an increasing love for God and for other people”. (29) Some insights are shared regarding the ‘tools’ for research. Through this research six discoveries were made:
1. Involvement in church activities does not predict or drive long-term spiritual growth.
2. Spiritual growth is all about increasing relational closeness to Christ.
3. The church is most important in the early stages of spiritual growth.
4. Personal spiritual practices are the building blocks for a Christ-centred life.
5. A church’s most active evangelists, volunteers and donors come from the most spiritually advanced segments.
6. More than 25 percent of those surveyed described themselves as spiritually “stalled” or “dissatisfied” with the role of the church in their spiritual growth.
By way of vision and strategy three changes were agreed upon by the Willow leadership.
1. Our message to the congregation has to change.
2. We need to coach next steps.
3. We need to extend the impact of our weekend services.
Her are three basic steps (questions) to bring about major ministry changes.
1. Ask more than “How many?’
2. Go beyond “How are you?’
3. Ask “How does that help someone grow?”
Helping people grow happens when you try new things and keep assessing the results of these new things and, if necessary, make changes.
The Appendices include helpful information about the tools used in the research and they present further conclusions arising out of the research.
Hawkins, Greg L. Parkinson, Cally. REVEAL. Where are you?
Willow Creek Resources. 2007
Comment. Henry
Here is the document that explains what has been called by some “Bill Hybel’s confession that he has been doing it wrong”. It is in fact the assessment of ministry that Willow leadership went through for a number of years that resulted in some major changes. As such it becomes a useful resource for others to use in their own churches. The potential pain of honest assessment is by far more desireable than the devastating results of resisting necessary change.
In his ‘Foreword’ Bill acknowledges the validity and value of what Willow has gained from this painful yet profitable journey of assessment.
Measuring spiritual growth is about measuring the unseen. The question that needs to be asked is “Where are you?” (8) This question will focus on our (personal) movement toward God (Christ) and toward people. The contents of this book are the results of an extensive search about how to actually identify and measure spiritual growth.
Strategic planning involves answering three questions: “Where are we? What do we see? How do we get there?” (20) These questions address “current reality, vision, and action plan”. (20) It is not easy to discover and correctly understand answers to the above questions. An interesting formula that becomes a part of the research around the above questions is: “attitudes/emotions + behaviors = segments of people with unique sets of needs”. (26)
Spiritual growth is defined as “an increasing love for God and for other people”. (29) Some insights are shared regarding the ‘tools’ for research. Through this research six discoveries were made:
1. Involvement in church activities does not predict or drive long-term spiritual growth.
2. Spiritual growth is all about increasing relational closeness to Christ.
3. The church is most important in the early stages of spiritual growth.
4. Personal spiritual practices are the building blocks for a Christ-centred life.
5. A church’s most active evangelists, volunteers and donors come from the most spiritually advanced segments.
6. More than 25 percent of those surveyed described themselves as spiritually “stalled” or “dissatisfied” with the role of the church in their spiritual growth.
By way of vision and strategy three changes were agreed upon by the Willow leadership.
1. Our message to the congregation has to change.
2. We need to coach next steps.
3. We need to extend the impact of our weekend services.
Her are three basic steps (questions) to bring about major ministry changes.
1. Ask more than “How many?’
2. Go beyond “How are you?’
3. Ask “How does that help someone grow?”
Helping people grow happens when you try new things and keep assessing the results of these new things and, if necessary, make changes.
The Appendices include helpful information about the tools used in the research and they present further conclusions arising out of the research.
Releasing the Power of the Smaller Church.
Book Review
McMullen, Shawn (edited by) Releasing the Power of the Smaller Church Standard Publishing, Cincinnati. 2007
S.m.- editor, pastor, columnist, founding member of the Energizing Smaller Churches Network.
Comment. Henry
This is the first book that I have read on smaller churches. Most of the churches are actually small. Why is there not more apparent literature on this topic? Are writers market driven and there isn’t enough of a market out there? What is distinctive about this book is that it about small churches of the Church of Christ denomination (America). Most of them have been around for many years. However most of what is said probably applies to all small churches. Here is practical information that would help and encourage a pastor of a small church.
There are many unique things about a small church. Their impact on a community doesn’t happen without careful and focused preparation. Church health, fruit-bearing, unity, etc. must be addressed for this impact to happen.
Jerry Reeves of Clear Lake City, Texas write about the challenge of a leader’s walk with God drawing from his personal experiences.
Steve Mahoney of Newark, Delaware addresses preaching and teaching as they relate to his congregation of factory workers and people associated with the local university. The pastor of a small church has unique opportunities for varied forms of input of teaching and preaching.
Barry Klein pastors a church of about 140 people in the town of Staples, Minnesota (pop 3100). The church is over 90 years old. He talks about the family life of a pastor in a small church.
Brian Ingalls of Plains, Kansas deals with church leadership. Pastoral leadership in a small church touches pretty well every area of church life especially as it relates to training and guidance.
Small churches must address issues such as identity, purpose, vision, etc. Refocusing can be done regardless of size. Don’t allow “form to drive function”. (88)
Barney Wells from Arcola, Illinois deals with conflict management in a small church. This church has had to change as its community changed. This change has happened over the period of fifteen years. Prevention, intervention and resolution are discussed as they relate to conflict.
Sunday school and small groups seem to work well in small churches. Connectedness can be a challenge even in a small church. Men’s and women’s ministries are reviewed as they happen in small churches.
Ken Tackett from Spear Fish South Dakota talks about media, public relations and the church’s image in the community. Even small churches must pay attention to demographics, culture, and the needs of their community.
David Kester of Cleveland, Minnesota shares his experiences of going through a building program. Some very practical suggestions are made.
In the final chapter the editor makes suggestions for leaders of small churches that could also apply to leaders of larger churches. He stresses the importance of making paradigm shifts, long-term commitments, thinking outside the box, effective leadership and using assets wisely.
McMullen, Shawn (edited by) Releasing the Power of the Smaller Church Standard Publishing, Cincinnati. 2007
S.m.- editor, pastor, columnist, founding member of the Energizing Smaller Churches Network.
Comment. Henry
This is the first book that I have read on smaller churches. Most of the churches are actually small. Why is there not more apparent literature on this topic? Are writers market driven and there isn’t enough of a market out there? What is distinctive about this book is that it about small churches of the Church of Christ denomination (America). Most of them have been around for many years. However most of what is said probably applies to all small churches. Here is practical information that would help and encourage a pastor of a small church.
There are many unique things about a small church. Their impact on a community doesn’t happen without careful and focused preparation. Church health, fruit-bearing, unity, etc. must be addressed for this impact to happen.
Jerry Reeves of Clear Lake City, Texas write about the challenge of a leader’s walk with God drawing from his personal experiences.
Steve Mahoney of Newark, Delaware addresses preaching and teaching as they relate to his congregation of factory workers and people associated with the local university. The pastor of a small church has unique opportunities for varied forms of input of teaching and preaching.
Barry Klein pastors a church of about 140 people in the town of Staples, Minnesota (pop 3100). The church is over 90 years old. He talks about the family life of a pastor in a small church.
Brian Ingalls of Plains, Kansas deals with church leadership. Pastoral leadership in a small church touches pretty well every area of church life especially as it relates to training and guidance.
Small churches must address issues such as identity, purpose, vision, etc. Refocusing can be done regardless of size. Don’t allow “form to drive function”. (88)
Barney Wells from Arcola, Illinois deals with conflict management in a small church. This church has had to change as its community changed. This change has happened over the period of fifteen years. Prevention, intervention and resolution are discussed as they relate to conflict.
Sunday school and small groups seem to work well in small churches. Connectedness can be a challenge even in a small church. Men’s and women’s ministries are reviewed as they happen in small churches.
Ken Tackett from Spear Fish South Dakota talks about media, public relations and the church’s image in the community. Even small churches must pay attention to demographics, culture, and the needs of their community.
David Kester of Cleveland, Minnesota shares his experiences of going through a building program. Some very practical suggestions are made.
In the final chapter the editor makes suggestions for leaders of small churches that could also apply to leaders of larger churches. He stresses the importance of making paradigm shifts, long-term commitments, thinking outside the box, effective leadership and using assets wisely.
Reimagining Church.
Book Review.
Viola, Frank. Reimagining Church. Pursuing the dream of organic Christianity. Pub. David C. Cook. 2008.
F.V.- an influential voice in the contemporary house church movement for the past twenty years, an expert on emerging trends of the church.
Comment. Henry.
All that I know about the house church movement has been learned from written material. I am not aware of such a church in our community and I have not visited a house church. That is not to say such churches do not exist here.
Frank’s book has left me with more questions than answers on the subject. I now have new terms to deal with their own special definitions, i.e. ‘organic’ and ‘institutional’ as they apply to churches. Organic is the term that characterizes the N.T. church(es) and is therefore the biblical blueprint for church. Anything different is some kind of counterfeit if not a heresy and should be viewed as such. Since my whole life has been lived in what would qualify as an institutional church it hard for me to maintain an ‘open mind’ about Frank’s “reimagining”.
An organic church will be “organic in its construction; relational in its functioning; scriptural in its form; Christ-centered in its operation; Trinitarian in its shape; communitarian in its lifestyle; nonelitist in its attitude; and nonsectarian in its expression”. (26)
An organic church has a DNA. A basic aspect of that DNA is reflected in the characteristics of the Trinity. The ‘church meeting’ of the early church is contrasted with a typical ‘church meeting’ of today. There is actually no comparison. “The Reformation recovered the truth of the priesthood of the believers. But it failed to restore the organic practices that embody this teaching.” (58)
The celebration of the Lord’s Supper is explained as it happens in the house church environment. The home not an edifice is the correct ‘meeting place’. The family metaphor is appropriate to describe the church. Sectarianism, denominations, and other such group labeling are seen as evidence of lack of unity. It is in organic churches that we see legitimate unity. There has been a disproportionate emphasis in teaching (preaching) on God meeting man’s needs and not enough emphasis on the eternal purpose of God.
There are serious shortcomings in the clergy-laity form of leadership. “The mere presence of clergy has the deadening effect of conditioning the congregation to be passive and perpetually dependent.” (162) The single pastor leadership of a church is not a biblical concept. Oversight (which is not synonymous with contemporary leadership) was shared and it was indigenous. “It’s the believing community that is called to carry out pastoral functions.” (186) “The N.T. pattern for decision-making in the early church was by consensus.” (193) The proper exercise of gifts by its members is a huge asset in arriving at a unified consensus. When it comes to accountability (also called covering) it must be to the Lord not to ‘those in authority’. Subjection vs obedience and official authority vs organic authority are important related concepts regarding accountability. “Mutual subjection creates a culture that appreciates spiritual leadership without absolutizing it.” (227)
“Denominational covering” (229) is portrayed as being quite unbiblical, in fact it is a “heresy”. (235) The concept and teaching of “apostolic tradition” (241) is revisited. An interesting chart is presented “comparing the institutional paradigm with the organic paradigm”. (274, 275)
Viola, Frank. Reimagining Church. Pursuing the dream of organic Christianity. Pub. David C. Cook. 2008.
F.V.- an influential voice in the contemporary house church movement for the past twenty years, an expert on emerging trends of the church.
Comment. Henry.
All that I know about the house church movement has been learned from written material. I am not aware of such a church in our community and I have not visited a house church. That is not to say such churches do not exist here.
Frank’s book has left me with more questions than answers on the subject. I now have new terms to deal with their own special definitions, i.e. ‘organic’ and ‘institutional’ as they apply to churches. Organic is the term that characterizes the N.T. church(es) and is therefore the biblical blueprint for church. Anything different is some kind of counterfeit if not a heresy and should be viewed as such. Since my whole life has been lived in what would qualify as an institutional church it hard for me to maintain an ‘open mind’ about Frank’s “reimagining”.
An organic church will be “organic in its construction; relational in its functioning; scriptural in its form; Christ-centered in its operation; Trinitarian in its shape; communitarian in its lifestyle; nonelitist in its attitude; and nonsectarian in its expression”. (26)
An organic church has a DNA. A basic aspect of that DNA is reflected in the characteristics of the Trinity. The ‘church meeting’ of the early church is contrasted with a typical ‘church meeting’ of today. There is actually no comparison. “The Reformation recovered the truth of the priesthood of the believers. But it failed to restore the organic practices that embody this teaching.” (58)
The celebration of the Lord’s Supper is explained as it happens in the house church environment. The home not an edifice is the correct ‘meeting place’. The family metaphor is appropriate to describe the church. Sectarianism, denominations, and other such group labeling are seen as evidence of lack of unity. It is in organic churches that we see legitimate unity. There has been a disproportionate emphasis in teaching (preaching) on God meeting man’s needs and not enough emphasis on the eternal purpose of God.
There are serious shortcomings in the clergy-laity form of leadership. “The mere presence of clergy has the deadening effect of conditioning the congregation to be passive and perpetually dependent.” (162) The single pastor leadership of a church is not a biblical concept. Oversight (which is not synonymous with contemporary leadership) was shared and it was indigenous. “It’s the believing community that is called to carry out pastoral functions.” (186) “The N.T. pattern for decision-making in the early church was by consensus.” (193) The proper exercise of gifts by its members is a huge asset in arriving at a unified consensus. When it comes to accountability (also called covering) it must be to the Lord not to ‘those in authority’. Subjection vs obedience and official authority vs organic authority are important related concepts regarding accountability. “Mutual subjection creates a culture that appreciates spiritual leadership without absolutizing it.” (227)
“Denominational covering” (229) is portrayed as being quite unbiblical, in fact it is a “heresy”. (235) The concept and teaching of “apostolic tradition” (241) is revisited. An interesting chart is presented “comparing the institutional paradigm with the organic paradigm”. (274, 275)
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