Author: admin

[rating:3.0]

(Kingsford, New South Wales, Australia: Matthias Media, 2009.)

196 pgs

This book is about discipleship. It offers an interesting perspective on why the church is doing such a poor job of training Christians to mature spiritually. The authors are Australian, and minister from that context, yet they raise important issues that are extremely relevant to the North American, as well as the international church.

The framework for this book is the analogy of a trellis with a vine growing on it. For a vine to grow fully, it needs a trellis to sustain it. But, a trellis cannot produce fruit. Only a vine can do that. Structure is helpful, but it can never take the place of the vine. The authors suggest that most churches are a mixture of trellis and vine. There is usually plenty of structure and programming, while there is typically vine work occurring as well (8). The problem is that trellis work tends to take over from vine work (9). In part, trellis work is more visible and can appear more impressive (9). They suggest that, “The concentration on trellis work that is so common in many churches derives from an institutional view of Christian ministry” (10). They note that as we get older, “We start to tire of vine work, and take on more and more organizational responsibilities” (10).

The authors suggest that the Great Commission mandate to “make disciples” is “the normal agenda and priority of every church and every Christian disciple” (13). They argue” It is binding on all Jesus’ disciples to make others what they themselves are—disciples of Jesus Christ” (13). The thrust of the book is this: “structures don’t grow ministry any more than trellises grow vines, and that most churches need to make a conscious shift—away from erecting and maintaining structures, and towards growing people who are disciple-making disciples of Christ” (17).

Throughout the book, the authors point out how the church needs to adjust its efforts directly into growing people, rather than programs. They are not opposed to programs that are effective, but they argue that far too much effort is put into “trellis” work, while the vines are neglected and producing far less fruit than they might have, had they been properly tended. They point out that the church focuses on holding “events” in which it is hoped people will attend. But events do not necessarily grow people in their Christian maturity (18). The church also tends to use people rather than growing its people (19). The church often focuses on filling gaps in its program staffing rather than training new people to serve where God is calling them (20). The church also gives inordinate attention to solving people’s problems rather than helping them make progress spiritually (22). The church also focuses its efforts around the work of ordained clergy rather than on developing teams ministry (22).

The authors suggest that, while there may be limited seats around the board table or on the church staff, “if the real work of God is people work—the prayerful speaking of his word by one person to another—then the jobs are never all taken. The opportunities for Christians to minister personally to others is limitless” (27). It is here that the book makes a significant contribution. If churches could train their people to minister to those around them and to meet whatever need presented itself, the impact of the church would be explosive. However, simply recruiting people to help the church run its programs will never turn the world upside down.

The authors make the curious claim that “it’s interesting how little the New testament talks about church growth” (37). They also note: “It is somewhat surprising that the New testament contains relatively few exhortations for ordinary believers to speak the gospel to others” (49). However, they also note: “The Christian without a missionary heart is an anomaly” (52).

The heart of the book occurs as the authors discuss “training.” They claim: “The heart of training is not to impart a skill, but to impart sound doctrine” (71). They explain that, “a right understanding of the gospel always leads to a changed life” (74). They explain that, “training is parenting” (75). As we disciple, or train other believers, we are functioning in their life much like a parent would raise up and train a child. They posit that trainees need to “see into the heart of their trainers (76).

The authors suggest there are four stages in the growth of the gospel in someone’s life. These are: outreach, follow-up, growth, and training (84). The book provides a helpful chart where the reader can plot where people are in their Christian growth (87). They argue that, rather than focusing on maintaining the trellis, Christian leaders need to be investing directly into the training of others. They suggest that, “training is the engine of gospel growth” (90).

The authors make the noteworthy claim that sermons are “necessary but not sufficient” (93). They note that as pastors have assumed the role of CEO, they have forsaken their primary call to make disciples (96). They claim: “Churches don’t make disciples; disciples make disciples” (117). The authors argue that if pastors would strategically invest their time in training others, over time, those they trained would then train others and the ongoing impact would do far more to expand the church than if the pastor invested himself in church administration. They offer suggestions on how to be on the look out for those who are prepared to be trained. They call these, “people worth watching” (127). They make the interesting observation that in the Bible, we do not generally find references to people “feeling called” into the ministry (133). They point out that typically it was the elders in the church who observed people in the church who showed promise for church leadership and they invited that individual into greater service (133). They claim that people are not “called” into ministry or secular vocations, rather, “God calls us to himself” (130). They argue that every disciple is called to make other disciples. They acknowledge that, while God may lead some into secular work, our highest calling is to make disciples (139). The authors advocate “ministry apprenticeship” where, before ministerial candidates are sent to seminary, they serve in an apprentice role in the church where church leaders can train them and give them valuable experience (143). At this juncture the authors tap into the extensive materials and programs they have developed for such a purpose so that the book seems to veer into some self promotion. However, they conclude by making the case that the goal is not to grow churches but to make disciples (151). They point out that training must be relational and that it takes time (151).

Overall I found this book made some helpful observations in the field of discipleship. I am not sure that I agree that the heart of training is teaching “sound doctrine.” While that certainly is important, I think it also includes correct living. When Jesus called His disciples, they did not simply sit around discussing sound doctrine. He lived among them and taught them how to live, to relate to others, and to preach and teach. While it is true that sound doctrine can lead to godly living, it often requires good role modeling as well.

I liked the concept of pastors taking on a select group of people and training them, even if it meant setting aside other administrative duties. Too many people have discarded their calling to disciple in their embracing of administrative roles. We too often take no notice of those around us who would thrive spiritually if we would take time to train them.

While I do not necessarily agree with everything said in this book, it will make you think about how you are doing discipleship and how you are personally investing in the lives of others.

by Richard Blackaby

[rating:4.0]

(Colorado Springs: David C. Cook, 2012)

320 pgs

This is a great book. It brings a much needed focus and it offers fresh insights into “doing” church. If you are a pastor or a Bible teacher/preacher, you should consider this a “must read” (and I don’t consider all that many books as such).

James MacDonald planted Harvest Bible Chapel in Chicago in 1988 with 18 other people. Today it has a weekly attendance of over 13,000 with an extensive radio ministry and church planting network. What makes MacDonald’s book compelling reading, however, is that he is not just another celebrity megachurch pastor telling you how he did it. Rather, he is promoting a radically God-centered approach to church ministry.

MacDonald argues that the church growth movement has been focused on horizontal relationships: connecting with seekers and developing ministries that attract people to attend. He argues that churches ought to focus on their horizontal relationship to God with their primary concern not being attracting larger numbers of people to their services, but bringing glory to God.

MacDonald argues: “A real encounter with God changes everything” (18). He explains: “Church was never intended to be a place where we serve God to the exclusion of meeting with Him” (18-19). Vertical Churches seek to bring people into a fresh encounter with the risen Christ each week. “Our job is to get people to Jesus Christ and to get them back to Him in profound, life altering ways each week. . . and it’s about time we stopped accepting substitutes” (20).

MacDonald argues that, “apart from the revealed presence of God in the midst of the church, we are just a rotary club with music, or the Boy Scouts without fire” (21). He notes: “The problem is you can’t fake glory” (21). He asks: “Can you honestly say you have been a part of a hell-shattering, culture-conquering, Christ-exalting church, where petty disagreements and pathetic protection of preferences are eclipsed by the manifest glory of God? God is not safe and he will not be squeezed into some neat, respectable Sunday School discussion” (22-23).

MacDonald argues that people have an innate need to connect with eternity, with something beyond themselves. He also argues that it is God’s manifest presence that transforms church services into life-changing divine encounters, noting: “The manifest presence of God is the only water that can replenish the parched land of the North American church” (70). He also states: “I experience transcendence when something infinite reminds me I am finite” (52). He cautions; “In making God our buddy, we find Him nice for cuddling but not much help when the hurricane comes” (55). He also notes that asking church members “what they want” simply plays into their self-centered idolatry (59).

MacDonald also asks readers how much they desire or depend upon God’s manifest presence in their own ministry. He asks: “Am I that terrified to walk a mile in ministry without the manifest presence of God? Does the thought of a weekend service or a counseling appointment or a meeting of the board—apart from God’s abiding presence—put you in meltdown mode?” (73). He also challenges: “Stop hiding behind omnipresence and assuming it’s the same as manifest presence” (76).

MacDonald has some great thoughts on God’s glory and transcendence. Speaking of Moses wanting to look at God’s glory, he notes: “If you look at the sun for five seconds, your eyes burn out. Do you know I made more than fifty billion suns by a single word of My mouth?” (83). He also comments: “Glory is the supernatural signature when God has been at work. And it shouldn’t take a Sherlock Holmes to find His fingerprints all over everything that happens in your church” (83). MacDonald asserts: “It is the responsibility of all church leaders to be jealous for the glory of God in their church” (84). He makes this interesting comment: “Mountains do not receive glory from dirt piles. Do you understand? Oceans do not receive glory from bird baths. Redwoods do not receive glory from shrubbery, and Jesus Christ does not receive glory from people” (102). MacDonald argues that if a church is focused on reaching people or serving a community, church members will grow disheartened when trials come. But if your focus is on glorifying God, then “far from retreating, we want them to relish the opportunity to reveal the glory of God” (109). MacDonald argues that increased attendance is no more proof of God’s blessing than decreased attendance is evidence of God’s displeasure. He claims it is what happens when people come to church that demonstrates the validity of the experience (120). He states: “We must stop assuming God’s involvement and start inviting it” (127).

MacDonald argues that the church cannot replace “doxology” with “soteriology” (143). He claims: “Trust me in this; God is never watching in appreciation when we make His word palatable to pagans” (210). He argues that we should learn to see who it is God is drawing to Himself and spend less time trying to “convince” people who are unwilling to come to Christ at that time (214).

MacDonald places great emphasis on preaching in his ministry. He offers some strong counsel on preaching in his book. Interestingly, he points out something I have long maintained. He encourages preachers to stick with one text and not to use numerous passages during their sermon. He suggests that using many Scripture verses in a sermon tends to magnify the preacher more than the message (228). He challenges: “Unless you are willing to be the aroma of death to those who are perishing, you will never be the aroma of life to those who are being saved” (243). He suggests that God uses the circumstances of life to “ripen” people for the Gospel. The minister’s role is to watch for “ripened” sinners seeking a Savior.

MacDonald has a final chapter on the role of prayer in the church. He offers some great comments and shares how in his own ministry he had to do more than give prayer a token nod of appreciation and instead, make it central to all they did as a church. He claims: “Prayer is the process by which God makes us spiritually fit to receive what He is willing to do” (278).

I thoroughly enjoyed this book. MacDonald has a number of catchy ways of saying things that keep your attention. He shares plenty of his own struggles so you do not feel as if he is simply bragging about the size he has grown his church. I am not sure if I’d completely agree with him when he claims that the only place the glory of God is to be found is in the church (112). But I do greatly appreciate his emphasis on the glory of God and on transcendence. I appreciate his challenge that the church has used sociology long enough and must return to the glory of God.

I have no doubt that this book will exert a profound influence on the church in the coming days. It would be well worth your while to become familiar with it.

by Richard Blackaby

[rating:3.0]

(Boise, Idaho: Russell Media, 2011)

263 pgs

This is a different kind of book but one that is certainly relevant for the time in which we live. Two authors, from different political perspectives spar off over controversial subjects such as same sex marriage, abortion, and the role of government in people’s lives. Lisa Harper comes from an African American, Native American, Jewish, and Puerto Rico background. She is a Democrat. Throughout the book, she argues from the “Left” on social issues. For many people today, it seems impossible to be a Christian, and be a Democrat. Harper strives to make the case that you can. David Innes grew up in Canada. He immigrated to the United States as a graduate student and never left. He also embraced the Republican Party and is a staunch conservative. He argues the case for the political Right.

In an age when American society is so polarized, this is an interesting book. It raises the question: “Is there a political party that American Christians should naturally embrace?” Innes will argue “Yes.” He believes that, while not perfect, the Republican Party embraces those values and positions that are most Christian. Harper argues that “Left” and “Right” are not Christian categories and we must be careful we do not use secular terms to identify ourselves. Hence “Christ” in the title of the book.

I have to say that, although I naturally identify with the “Right,” I was at times put off by Innes, and at the same time I was challenged by Harper to look at the other side of arguments than I am used to focusing on. I suppose that is the purpose of books like this. Innes at times seems like a starry-eyed Canadian immigrant who idolizes the American colossus. He comments that when he first visited Boston he said, “Wow. This is where it all happened. These are Americans, the people who transformed the world” (21). He also seems to idealize the Republican Party, claiming, “This respect for America as a country of noble liberty, of surprising innovation, and of unapologetic, world-transforming energy made the Republican Party, where those sentiments are the norm, a natural political home for me” (22).

He is not very complimentary of his Canadian roots. He compares them to “Gauls” coming to study the Romans (21). As someone who has lived a good part of his life in Canada myself, I was offended at the broad strokes he used to characterize the nation. He notes: “North of our border there is only the political correctness of the left, and everything else is thoughtcrime. If anyone expresses any doubts about the liberal social agenda, he is labeled a Nazi and other standard epithets” (28). I have always been suspicious of those who felt the need to overstate their case. As Innes makes Canada out to be an out of control socialist state, he also seems to idealize the USA. The truth is that Canada has actually managed its fiscal affairs far more prudently than has the US in recent years.

Lisa Harper shares her upbringing as being from a working class family of mixed race. She notes that there did not use to be a deep divide between political parties before 1964. It was at that time that the Democrats passed the Civil Rights Act and then the Voting Rights Act (32). From that watershed moment, the two parties began to follow different trajectories. Harper describes how her mother taught her that the Democratic Party was like Robin Hood, “they take back money from the rich and give it to the poor” (34). There is no doubt that both authors are sincere Christians. Their differences lie in their political perspective. Innes, as do his Republican friends, focus on freedom and lack of intervention by the government. Harper has a more compassionate focus on the poor and oppressed. Certainly a case can (and is) made that genuine Christians ought to be concerned with both issues. Throughout the remainder of the book, the authors strive to find the right balance.

The first major section deals with the role of government. Harper argues that, “The liberal/conservative polemic is a product of the modern era—an era shaped by the tyranny of ‘either/or’ constructs” (52). She also argues that, “Freedom is not for the sake of ‘me’ in Scripture. It is always for the sake of ‘we’ (52). She also points out that “People, not God, established our Constitution. Therefore, unlike the Ten Commandments, our Constitution is fallible, incomplete and expected to be amended as our nation matures” (54).

Innis makes a case that Scripture assigns government two primary tasks: to punish evil and to praise good. I am not as convinced with the second one. At times his argument can sound a little barren as he argues that if it isn’t in the Bible, then government shouldn’t do it!

The authors then take on the issue of government and poverty. Innes argues: “Just as we can cure diseases through understanding the way creation works, in the same way He has given us the means to alleviate poverty” (68). Innes argues that the government is not obligated to provide for everyone who is poor and, in fact, when it tries to, it only makes matters worse. He also criticizes the numerous government services such as school lunches or student loans and complains that only 10% of the population is actually paying for them (74).

Harper has far less confidence in the benevolence of the market. She concludes: “The market is not God. God is God” (86). She challenges that there is no biblical expectation that wealth will increase unbounded. Rather, there is always a social expectation that the wealthy will care for the poor. She points out that in ancient Israel, land could not be permanently sold. It reverted back to the original owners after a set number of years. This prevented generational poverty and it also prevented the development of enormous conglomerates.

The authors then take on health care. Harper highlights the 42% of Americans who are uninsured or underinsured. Many of these people cannot afford proper health care. She traces how various presidents, Democrat, as well as Republican, attempted to develop some form of basic health coverage. Yet it has always been vehemently opposed by the health care industry. She argues that proper health care ought to be a right for Americans.

Innes argues that God has not given the government the responsibility for providing medical services (99). He points out that in 2009, Americans on average paid 17.6% of their GDP on health care, the highest percentage of any industrialized nation (102). He believes this is because of government intervention. He argues that competition and peoples’ ability to shop around for their own plans would dramatically reduce costs. But anything the government runs is chronically inefficient and expensive. Innes argues that, “They try to shrink the sphere of private liberty by expanding the sphere of public action” (107). He claims that the more government does, the less people feel obligated to attempt. He argues: “As usual, what is best on every level is liberty, personal responsibility, and generous charity, three traditions that are uniquely Christian and historically American” (107). It is certainly true that private citizens can rise to the occasion to help others when called upon, yet it might be naïve to think that corporate America, on its own volition, will choose to care for the poor.

The authors then aim their sights at abortion. Innes claims that the “pro-life” position is “synonymous with being Evangelical” (113). He also charges that “Since 1973, Democrats have gone beyond a mere defense of a woman’s right to an abortion to supporting an ever-widening range of abortion options and opposing even the mildest restrictions” (116).

Harper challenges some of the presuppositions of Innes. She argues that government cannot function based on certain people’s religious beliefs (121). She argues: “Thus, the religious definition of the beginning of life cannot be the criteria used to decide at what point gestation becomes ‘life’” (121). She also claims it was not the abortion issue in 1973 that awakened Evangelicals, but the ability for institutions to practice race discrimination (125). Harper also argues that abortion is fundamentally a poverty issue (127). While she is certainly against abortion, Harper says, “I reject the manipulative and artificial dividing line between ‘Pro-life’ and ‘Pro-choice.’ As this is a line drawn by political strategists, not by Jesus” (129).

The authors then proceed to tackle the issues of same sex marriage, immigration, and national defense. Innes highlights the dangers of an increasing secularization of American society. Citing the removal of prayer from public schools, he notes: “ At stake was the secularization of six intensely instructive hours in every child’s weekday” (134). He claims that by redefining marriage, Christian foundations of society are continuing to crumble.

Harper admits that this is a tough issue for her to find the proper Christian position for. She does point out, however, that divorce is also frowned upon in Scripture, yet no one is introducing legislation to outlaw it from society (144). While she does not condone same sex marriage, Harper does appeal for love for people. She notes that there are 1,138 rights and protections that come with married couples that are unavailable to same sex relationships (146). She argues that society’s views on marriage have changed over the years. She notes that rape was legal within marriage until the first state outlawed it in 1973 (149). She suggests that modernizing our views on things like marriage is not always bad. In the end, she argues that Christians often strive to dehumanize homosexual people rather than to reach out to them.

Overall I found this book to be an interesting read. I also discovered that I did not always agree with either author, while at times I had to concede certain points to both. This type of book will not be easy for everyone to read. For many Americans today, we only read books that agree with our views. It can seem like heresy to even read what the other “side” is saying. But, as this book highlights, there are thoughtful believers in both camps. And, as they argue, perhaps Christians ought to be careful not to be categorized by secular, political terms. As in many cases, there is more than one way to look at an issue. Typically there is the law (The Bible condemns that behavior!) and there is grace (but God loves those people!).

The interesting thing about this book is that it is not a debate between a believer and an atheist. It is a thoughtful discussion between two believers. If you are interested in a survey of some of the most controversial political issues that are currently dividing believers, you might want to check this book out.

by Richard Blackaby

[rating:4.0]

( Colorado Springs:Multnomah Press, 2012)

257 pgs

You understand that I will have to be careful how I review this book as my job could be in jeopardy! Nonetheless, after reading this book in two sittings, I feel an honest report of my reactions for this website would be helpful to the members. Please feel free to share your opinions as well when you have a chance.

First of all, looking at the title, I was not sure I was ready to read about how I should be winding down my ministry in the twilight years of my life, thinking that at 50, perhaps my best contributions may have already been made, and I was now heading into the slow decline of winter. But it quickly became clear that this book is not about four seasons in a person’s life (regardless of their vocation or age), it is about a constant cycle of seasons that are a natural part of our life at every level. There are seasons with our children, with our jobs, with our interests, in our marriage, and in our ministry. We may have worked at one job for several years, then find we have lost interest or need a new challenge – that job may have come full circle for us going through the excitement of new beginnings, growth, plateau, and stable predictability, and now it is time for a Spring time in a new job with a new challenge. Our children move from dependent toddlers to independent teenagers – another season in our life ends, and a new relationship with our children is now required.

The point that stood out most clearly to me was that many people are not aware that there are seasons in the various aspects of our life. Nor are they able to necessarily identify which season they may be in at the time. Thinking you are in a winter time of rest and recuperation when you really are in a summer time of growth and great expenditure of energy could be disastrous. I have worked with leaders over the years who took off for an extended vacation just at the wrong time every year and came back having to play catch up in ministry finding many frustrated people demanding their attention. They thought they needed the break just before the mayhem began, but the truth is they would not have had mayhem in the first place had they done better planning ahead of time and done the hard work necessary to have things running smoothly when they returned.

Other leaders wonder why their church or business is not growing like they think it should, but they have just come through a major growth spurt and the body needs time to regroup, retool, and refocus before moving ahead to another level. Constant growth without rejuvenation leads to instability and  burnout.

Another point that caught my attention is that things actually need to die, to rest, to have quiet, reflective times in order for there to be another Spring. Those who never do self-reflection and evaluation are doomed to burn out and struggle through life always fighting against themselves and their inadequacies rather than dealing with them, growing through them and moving on. Sometimes ministries need to die if they have served their purposes well and accomplished what they were designed to do. Those who keep certain programs year after year after year for the sake of tradition miss this point. Let the program die. Start up something new and exciting rather than flogging something old and past its time.

Richard also points out that not everyone is going to be at the same place in their life that you are, and particularly within a church body, there are those in every stage. The challenge is helping those in their Spring time looking for something new to respect and honor those who are in the winter of their life who need something familiar and comforting to hold on to.

Richard shares great perspectives from his many travels and interactions with leaders around the world. His insights are on target and his advice is sage to those who will listen. The writing is filled with anecdotes and stories as well as honest, clear observations of life the way God intended it to be.

The Seasons of God shows the natural order of things and is a book we should embrace and a tool we should use now so that we can truly enjoy the one life we were given. We do have the option to fight against God’s design, gnarl our teeth at the inevitable, or struggle to hold on to things that we should have let go of years before, and many do that, perhaps out of fear of the future. But others embrace the future, look to the new things with excitement and anticipation, and get the most out of what God has provided each day, not waiting for the “one day” that may never come.

Buy the book. Sit down with a cup of tea or coffee, kick off your shoes, relax, and enjoy a thoughtful read that will surely cause you to take pause and reflect, and offer perspectives on your own life and ministry that you may not have ever considered before.

by Tom Blackaby