Category: Reviews

[rating:3.0]

(New York: Penguin Books, 2016)

260 pgs

Eric Metaxas is an entertaining writer who has a gift for bringing influential leaders from history alive with his pen. His biographies of Wilberforce and Bonhoeffer are outstanding. This particular book is an interesting commentary on American “exceptionalism.” He argues that the United States was founded on a daringly new and radical concept– liberty for all (19). The reason their bold innovation worked, Metaxas argues, is because it was based on a moral people who were guided by their faith. Metaxas’ concern for today is that Americans have largely lost sight of what has made their nation great and, when you forget your past, you forget who you are. And, when a great nation forgets who it is, it will cease to be great.

Metaxas bases the title of his book on an encounter Benjamin Franklin had with a woman. Asked if he and the other founding fathers had created a republic or a monarchy, Franklin replied, “A republic, madam—if you can keep it” (9). Franklin well understood that they had just conceived something unprecedented and he was well aware of the dangers it faced. It’s greatest enemies, however, lay not without, but within. Should American ever lose sight of the great work that had been accomplished, they would be in danger of losing their freedom. Metaxas comments: “It’s our job to ‘keep’ the republic called America, and we can hardly keep what we don’t know we have” (21).

Metaxas argues that much of what has made America unique for over two centuries is being eroded today. For one, other nations have embraced America’s ideas and so not only are they no longer viewed as unique, they are not even viewed as American (22).

Metaxas argues that the daring idea of America was in the concept of self-government (77). Except for a short period in small Greek cities, no nation had been ruled by its citizens before. However, the founding fathers recognized that people could not rule themselves without falling into mob rule if there was not some restraining force that motivated them to act virtuously. That important ingredient to a just society was religion, or faith (34). Metaxas notes, “They knew that religious people were less likely to misbehave” (34). Metaxas concludes: “The faith and virtue of the American people made possible the most free nation in the history of the world” (37).

Metaxas cites Os Guinness and his concept of the “Golden Triangle of Freedom” from his book, A Free Peoples’ Suicide (37). In that book, Guinness claims there are three sides to a free nation. He argues that Freedom requires virtue. A depraved society cannot manage itself. It will inevitably degenerate into anarchy and a dictator will emerge to bring about order. Second, virtue requires faith. It is nonsense to believe that people will simply act virtuously on their own. Guinness notes that the west was deeply influenced by Judeo-Christian ethics. Unlike the French Revolution that was based on secularism and anti-church sentiment, America was founded on the foundation of Judea-Christian beliefs. Third, faith requires freedom. That is, you cannot legislate belief. You can only provide freedom for people to believe.

Metaxas cites the observation of Benjamin Franklin who noted that “only virtuous people . . . are capable of freedom.” (55). He also examines the famous observations of Alexis de Tocqueville who observed the United States in 1831. He wrote: “Not until I went into the churches of America and heard her pulpits aflame with righteousness did I understand the secret of her genius and power. America is great because she is good, and if America ever ceases to be good, she will cease to be great” (59). He went on to note: “While the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash or unjust” (64).

Metaxas is concerned that as the United States becomes increasingly unreligious, the basis of its virtue is being eroded. Without common decency and morals, society will devolve into anarchy. Today, people take America’s strength and future for granted, but they fail to understand the nature of its greatness, or that it is not guaranteed.

I agree with the basic tenets Metaxas puts forth. Especially in recent days, it has been appalling to watch American society seemingly degenerating on numerous fronts. Corruption, immorality, and a constant drive to push indecency to deeper and deeper levels, are all signs that a common moral standard and belief is no longer undergirding the nation.

Metaxas argues that Liberals make the mistake of assuming that liberty is the same as license. That is, for a people to be free, they should be allowed to indulge in any depth of depravity they choose without any intervention from others. Metaxas claims that Conservatives make the mistake of assuming that, if given their freedom, people will naturally embrace it and cherish it. Recent history has proven that people who have not been educated to understand virtue or freedom, are not prepared to handle freedom when it is given to them.

While I enjoy Metaxas’ style and his ability to bring to life ancient heroes, I do at times question some of what can appear to be idealized history. For example, he asks, “Who today would dare to say the poor should look after themselves and that no one bears any responsibility to help them?” (74). Apparently Metaxas does not read right wing blogs or listen to right wing podcasts! There are many on the extreme right wing who resent giving any of their tax money for such causes as helping the poor. This lack of concern is most likely further evidence that the virtue and faith of America has eroded.

Metaxas also tends to give too much credit to American heroes such as Franklin, Jefferson, and Lincoln. He argues that Jefferson must have been a person of faith due to some of his writings (66). This seems a bit naïve. Clearly Jefferson was well-versed in the literature of that day which made ample use of biblical imagery. Nevertheless, it is clear that neither he nor Lincoln ever came to a personal faith in the Christ of Scripture.

Metaxas also states, “Since the Pilgrims came to our shores in 1620, religious freedom and religious toleration has been the single most important principle of American life” (70). Again, this may be true, but it needs to be qualified. New England Congregationalists were indeed concerned with their own religious freedom to worship in a manner of their own choosing without fear of the Church of England harassing them. However, Congregationalists often acted as if theirs was the only true and acceptable way to worship God and they were not adverse arresting and persecuting those who did not hold to their views. Anabaptists, Quakers, and Baptists were whipped and jailed by Congregationalists who supposedly believed in religious freedom. Baptists and others in Virginia and suffered much discrimination until the First Amendment was finally added to the Constitution. While it is true that America provided more liberty than any other major nation on earth for religion, that was something that had to be worked out over time.

Metaxas describes George Whitefield as the Founding Spiritual father of America” (113). Whitefield’s declaration that every man was accountable to God, helped to create an egalitarian system where even the magistrates were to be judged for how they treated those under their rule. And, while not arguing that Whitefield played an enormous role in shaping the American culture before the Revolution, Metaxas may be overstating the case to say of Whitefield, “without whom the United States simply could not have come into being” (77).

Metaxas does make a strong case for knowing the heroes” of the past. He declares, “After all, if we don’t know the stories of America, how can we know America?” (131). Metaxas would argue that the statues and memorials of America’s past need to be preserved so we know our past, both good and bad, so that we know ourselves, both the good and evil of which we are capable.

Metaxas argues for American “exceptionalism” (182). While such a concept was downplayed under Barak Obama, Metaxas argues that America has truly made an enormous contribution to the world and Americans; need to be reminded of it. Metaxas argues that it is good to love one’s country, as long as it is a healthy, honest love. For that, a nation’s people must be educated and helped to know and understand its past.

Metaxas closes the book by citing Abraham Lincoln’s warning that no outside enemy can destroy America, but America can kill itself from within (216).

Overall I enjoyed this book. In light of the condition of American society today, it is a stark warning. Americans take far too much for granted. Americans assume they are good and great because they are Americans. This is a very relevant book for today. Metaxas makes use of the voices of the past to help shine a clear light on our path of today.

by Richard Blackaby

[rating:3.0]

(Houston: High Bridge Books, 2017)

211 pgs

This is a specialized book. It is written to help churches connect with their local communities. Too many churches assume people know what they are like. They assume they know what their reputation is. But they are usually wrong.

Mark Macdonald is a consultant who leads a company that help churches reconnect with their community. He recently was hired to work with the Florida Baptist Convention. Interestingly, he also did consulting work with the church of which I am a member, in Jonesboro, Georgia.

Macdonald points out that almost 4,000 churches in America close their doors for the last time, every year (4). 43% of Millennials will drop out of church within the next ten years (4). Churches often realize that something is wrong. After all, it is obvious that their numbers are declining. Yet often churches are bewildered why people are not drawn to their fine services and their friendly people.

In this book, Macdonald presents much of the material he uses to help churches in his consulting business. In chapter two, he addresses the crucial aspect of “Perception versus Reality.” (13) He points out that churches see themselves differently than people in their community do.  Of course someone who has grown up all their lives in a church will see it as “friendly,” whereas a first time visitor might view those same people as aloof or unfriendly.

Macdonald also argues that churches need to develop more than a mission statement. They need to determine what they will be “known” for. He notes: “Rarely does a mission statement ever lead to a ‘sale.’” (15). He adds: “A mission statement doesn’t give a reason for them to attend—an unconverted community member is not going to want to ‘win the world for Jesus Christ’ as many mission statements insist . . . we must stop leading with our internal messaging.” (26)

Macdonald argues that “It’s all about benefits” (26). That is, people in your community must see some value your church provides that they need. He argues that churches should promote what they have to offer, rather than their name or mission statement. He notes: “We have found that people are apt to remember what a church is known for than the church’s actual name” (30). He adds: “Any name that needs an explanation is usually not a good option” (98).

Throughout the remainder of the book, Macdonald guides readers through a process of developing as logo and a campaign for connecting with their community. He offers plenty of practical advice that stems from years of consulting.

Macdonald is an engaging writer, as you would expect for such a topic. He delves into some pretty technical, specialized material which can be helpful to someone dealing with these issues. Obviously this book is not for everyone. However, if you are in a church that is failing to connect with your community or even a business that is trying to become known in your community, this book is filled with valuable suggestions.

by Richard Blackaby

[rating:4.0]

(Chicago: Moody Press, 1990)

156 pgs

I have always enjoyed reading Oswald Sanders. Formerly a missionary executive, he spent many years teaching leadership principles as well as lessons on the Christian life. Perhaps his best-known book is Spiritual Leadership. When I was starting out in my own leadership journey, this book was deeply impactful on me. It actually was the title my father and I chose when we wrote our own book on leadership. This particular edition is a revised edition produced for the Billy Graham Evangelistic Association. I believe I received it will speaking at the Cove a while back.

I always enjoy reading the “older” writers on the Christian life. They seem to have a keen insight into as well as reverence for God’s word along with a penchant for practical application. Though I try to keep up on the latest influential books of our age, I am increasingly drawn to the “classics” of years gone by.

I am increasingly drawn to these shorter books of under 200 pages. They present plenty to think about while not overwhelming the reader with more material than they can handle. What drew me to this book was twofold. First, it is a strong biblical exposition on what it means to be a disciple of Jesus. This is a subject I am currently focusing on and will be writing on myself. Second, it highlights the joy we experience when we do follow Jesus.  Sanders notes that the word “disciple” is used 269 times in the New testament, while the term “Christian” is only used three times (8). The word “Believers” is only used twice. He also points out that the word disciple means “learner” (25).

I will not take time to summarize all that sanders teaches in this book. He makes a number of memorable statements and provides a refreshing look at what it meant for the disciples to follow Jesus. He claims: “The Lord did not make the comfort of the messenger the deciding factor” (27) and “The Lord offers us no security except in Himself” (35). He also states: “The business of living the Christian life as it should be lived is too lofty in its ideals and too exacting in its demands for us to engage alone. We desperately need a partner with adequate capital to make it a success” (49). Sanders adds: “But is God so unreasonable as to make impossible demands and then hold us responsible for our failure?” (50). He also states: “The Holy Spirit will not consent to be a sleeping partner, although He may be a secret partner” (52).

Sanders occasionally makes some thought-provoking statements, such as: “Only twice in Scripture is Christ specifically stated to be our example. . . He was only manifesting in time what he had always been in eternity” (58). Here are a few other quotations that caught my attention:

“A pessimist will never be an inspiring leader” (60).

“Perhaps God is not so economical and utilitarian as we are” (71)

“We tend to become like those we admire” (76)

“A glance at Christ will save, but it is the gazing at Christ that sanctifies” (76)

“The presence or absence of spiritual maturity is never more noticeable than in one’s attitude to the changing circumstances of life” (77)

“Our enemy chooses his timing shrewdly” (79)

“In reality there should be no such thing as an undisciplined disciple.” (85)

“They seldom soar above past experience or natural thought. How seldom we pray the unprecedented, let alone the impossible.” (99)

“God delights to answer daring prayers that are based on His promises” (99)

“It is shameless persistence that comes away with full hands” (101)

“The only right a Christian has is the right to give up his rights” (106)

Sanders also humorously quotes someone who stated, “He was so crooked he could hide behind a corkscrew!” (133).

Two statements I might challenge are these. First, he stated that Jesus was lonely (121). Perhaps he would have explained that there were times his earthly companions could not understand, or go with Jesus. However, it is clear that Jesus always enjoyed fellowship with His Father as well as the Holy Spirit. This probably just to make a point, but it could have been explained better. Should a Christian be lonely? Should God’s presence in our life be enough? It would seem that Jesus was constantly seeking to escape the crowds so He could enjoy solitary time with His Father.

Secondly, Sanders cites the example of William Carey who was providentially delayed from leaving for the mission field and, as a result, his wife ultimately decided to accompany him to India (109). Sanders was a missionary leader and so he would have found comfort in the story. However, the rest of the story is that Carey’s wife ultimately went insane, trapped on the other side of the world with her missionary husband. Anyone who is familiar with that history would have been reluctant to use that particular illustration to make Sanders’ point.

That said, I enjoyed this book and would recommend it to others. It always does one good to draw close to Jesus and His disciples and to see the enormous possibilities when we follow Jesus. Here is a prayer Sanders included:

“O God, that I might have towards my God a heart of flame,

Towards my fellow men a heart of love,

Towards myself, a heart of steel.” (85).

by Richard Blackaby

[rating:4.0]

( Greenville, South Carolina: Emerald House, 1998)

220 pgs

This is a great little book. Of course, anything by Spurgeon is worth the read! This is one in a series of books, pulling sermons from Spurgeon on particular themes. The theme of this book is “revival.” They are taken from sermons he preached at his church in London. There are several things that make this book of value. First, Spurgeon is a master at unpacking a biblical text. Each chapter is Spurgeon unpacking a particular text on revival. It is wonderful to see him consider each word and its rich application. Second, Spurgeon is preaching these sermons to his own church. It is always valuable to see Spurgeon feeding his own flock and speaking to his congregation as their pastor. There are several places where he speaks very specifically about his church that gives us a glimpse into what it must have been like to have had Spurgeon as your pastor. Third, this book is on revival. Spurgeon claimed that his church had experienced almost constant revival since he had been their pastor, yet he was keenly aware that God still had more for his church. There is therefore much in this book that is relevant to today’s readers.

The following are some of the quotes that stood out to me as I read:

“He who would hear God speak needs not to wait long, for God speaks to men continually by the Scriptures” (7).

“What if it be true that within the last 12 months the Church of the living God has scarcely made the slightest approach to an advance?” (10)

“Men dying, the Church slumbering, and error covering the land—doth not God say anything in all of this?” (12)

“To run upon the Master’s errands is always well, but to sit at the Master’s feet is quite as necessary.” (21)

“Words, words, words; we have so many words, and they are but chaff.” (21)

“Wherefore does he compel us to use entreaties, unless it be that he loves to hear the voices of his children?” (21)

“The church of God has never gained a victory but in answer to prayer. Her whole history is to the praise of the glory of a prayer-hearing God.” (21)

“When one knocks at a man’s door it is a good thing to have some business to do, for then one knocks boldly.” (33)

“Answers to prayer do not appear to us to be contrary to the laws of nature; it seems to us to be the greatest of all the laws of nature that the Lord must keep his promises and hear his people’s prayers. Gravitation and other laws may be suspended, but this cannot be. ‘O’ says one. ‘I cannot believe that.’ No, and so your prayers are not heard.” (41)

“He believed in predestination, but that truth never chilled his heart.” (42)

“I believe that half a dozen persons, with vital religion in their souls, and really in earnest, may pray a church right out of any ditch which it may have fallen, or bring it up even from the sepulcher where it has been buried, and make it live again in the fullness of life.” (48)

“Those people who only sail in a little boat on a lake have no stories to tell of adventures at sea; but he who is to write a book describing long voyages must travel far out of sight of land, and behold the sea in time of storms, as well as in a calm.” (50)

“Your extremity is God’s opportunity. The difficulty all along has been to get to the end of you; for when a man gets to the end of himself, he has reached the beginning of God’s working.” (53)

“It is shocking to reflect that a change in the weather has more effect on men’s lives than the dread alternatives of heaven or hell. A woman’s glance affects them more than the eye of God” (70)

“He who looks sinward has his back to God—he who looks Godward has his back to sin.” (71)

“Where are the preachers for the next generation? Today they are amongst the ungodly., and we must labor to bring them to God. Who will fill our places? Who will bear the banner? Who will blow the trumpet? Who will wield the sword? We must find new champions in the ranks of the foe; they must be born unto God.” (76)

“Diminish your ideas of the wrath of God and the terrors of hell, and in that proportion you will diminish the results of your work.” (79)

“What is not believed in practice is in fact not believed at all.” (84).

“The work of divine grace does not run in a groove, but it breaks out where it seems least likely to do so.” (89)

“What, will you choose the doom from which no one but he can rescue you, and let go the glory to which none but he can admit you?” (103)

“They were Christians indeed, for they were Christians in their deeds.” (113)

“Holy living is a grand pulpit. A godly character has a louder voice in it than the most eloquent tongue.” (113)

“The wit and wisdom of man are altogether powerless to bestow life upon even the tiniest insect.” (121)

“You may go up into your pulpit; you may illustrate, explain, and enforce the truth; with a mighty rhetoric you may charm your hearers; you may hold them spellbound; but no eloquence of yours can raise the dead. Another voice than ours must be heard.” (122)

“If we want revivals, we must revive our reverence for the word of God.” (125)

“I believe the Holy Spirit does still speak to his chosen in a very remarkable way.” (126)

“You cannot pluck the brand out of the burning if you are afraid of being singed yourself” (127)

“A man of no desire gets what he longs for.” (129)

“Man has free will and God does not violate it; but the free will is sweetly bound with fetters of the divine love till it becomes more free than it ever was before.” (140)

“When you are at home let no one see your face till God has seen it.” (155)

“There are some lazy people who like praying better than working.” (159)

“Prayer is a decree escaped out of the prison of obscurity, and come to life and liberty among men. Pray, brother pray, for when God inspires you, your prayer is as potent as the decrees of God.” (160)

“Hell is howling from within because it knows how soon its end must come.” (162)

“The church never was earnest yet without sooner or later discovering that the devil was in earnest too.” (163)

“You have a great work on hand for you have to move the arm that moves the world; watch, then, for every means of moving that arm.” (164)

“God keeps the mercy back at times, and puts it out at compound interest, because he means to pay it to us interest and all; whereas if we had it at once, we should miss the interest, which sometimes doubles and trebles the principal. We are never losers by his delays, but always gainers.” (167).

“There are thousands of men who would almost sooner be whipped than to be made to think.” (170)

“When the pulpit is without Christ the pews are soon without people.” (185)

“We have too many preachers of whom we might complain, ‘they have taken away my Lord, and I know not where they have laid him!” (185)

“A sermon without Christ at its beginning, middle, and end is a mistake in conception and a crime in execution.” (186)

“Thou hast made me penniless as to all wealth of my own that I might dip my hand into they treasury.” (190)

“Instead of revelation we have philosophy.” (193)

“We are not what we should be; but then we are not what we shall be. We advance slowly, but then we advance surely.” (202)

“Any sparrow can chirp in the daylight; it’s only the nightingale that can sing in the dark.” (205)

“If you are quite alone, so much the better: there is more room for God. When desertions have cleaned the place out and left you no friend, now every corner can be filled with deity.” (206)

“As well may you try and calm the tempest with poetry or stay the hurricane with rhetoric as to bless the soul by mere learning and eloquence.” (211)

As you can see, Spurgeon is always good for a quote. That is why he continues to exert such a lasting and strong influence on preachers to this day.

by Richard Blackaby

[rating:4.0]

(Nashville: B and H Publishing Group, 2016)

234 pgs

Eric Geiger and Kevin Peck have written an excellent book addressing leadership development in the local church. Geiger is a vice president at Lifeway Christian Resources and Peck is the lead pastor at Austin Stone Community Church. Their focus is the local church and its acute need for developing leaders.

The authors contend that the local church should be a “leadership locus” (1). They argue that, in light of Christianity’s claims, the Church is best suited to develop leaders with the largest vision and scope for their influence (7). The key is God’s activity in the leader’s life. They claim” “If we believe that apart from Him we can do nothing (Jn. 15:5), we must recognize that much of what is recognized as ‘leadership’ will not stand the test of time” (2).

The authors build a strong case that developing leaders is not merely a pragmatic need, but a divine calling. God designed people to lead and in so doing, bring Him glory. Leadership development becomes a part of the Church’s responsibility for discipleship.

The authors maintain that “churches must possess conviction, culture, constructs” (14). They maintain that leaders, and organizations, are driven by convictions. However, culture determines what is actually done. They define culture as “the shared beliefs and values that drive the behavior of a group of people” (15). Constructs are the systems that make sure the right things get done. They argue that many churches believe in the right things, but they are not structured in a manner to accomplish the right things.

The authors believe that most churches have no plan for developing leaders. They offer: “Often the local church is built to make great followers but not great leaders” (80). In one survey, only 25% of pastors acknowledged they had an actual plan to develop leaders (34). They believe that much of the leadership training in churches is taken from the world. As a result, they write: “Chillingly, our equipping can be all too much like giving murderers better knives” (61). They suggest that “The primary purpose for our leadership mandate is to make known the glory of God by leading others to flourish in God’s design” (62). They argue that “When unbelievers witness God’s people leading with confidence, joy, and grace through adversity, they become captivated by the hope of God’s kingdom (81).

The authors devote significant discussion to the process of changing culture. They note that “managing culture is ultimately a pastoral function” (130). They add: “Without great communication, a vision is a mere dream” (137). They suggest that leaders must cast a vision (143). This is one area I would like for them to expand. They do not explain how leaders develop vision for their organizations. Ultimately a church’s vision must come from God, not the leader. But this is not explained.

The authors suggest that 60-70% of leadership is applicable to any domain or context (177). This means that when churches train leaders, those leaders can take those skills into the home or marketplace as well as the church. This makes leadership training in the church even more important.

Overall, I felt that this was an excellent book addressing a crucial issue for local churches. They do an excellent job building a biblical and theological basis for their claims. My major criticism would be that they did not offer enough specific illustrations. There are some biblical examples, but except for the final pages, there were few examples from current churches so readers can see real life examples.

A second slight criticism is there assertion that “Leaders manage and change church culture most effectively and accurately when expositing the word of God” (145). While strong, biblical teaching and preaching is crucial for healthy churches, it also seems somewhat naïve to suggest that changing culture is best done through preaching. There has been many a young, discouraged preacher who discovered to his dismay that, despite his fervent preaching, the culture of his congregation remained unchanged. Pastors who want to change culture must certainly uphold biblical teaching, but they must do much more than that. I am seeing too many young pastors leaving seminaries today who assume that if their theology is pure and their preaching biblical, all of the church’s problems will eventually be solved. But preaching is only one aspect, albeit an important one, of pastoral leadership. Leaders who want to change culture will have to do much more than preach!

Overall this book does a great job of helping church leaders understand the importance of developing a leadership pipeline in their congregation. The success of churches hinges on how well they develop leaders. This book builds a strong, biblical case for this. It also raises the standard for discipleship, which is about more than filling people’s minds. It is about developing leaders.

I enjoyed this book and found much strong teaching in it.

by Richard Blackaby

[rating:5.0]

(New York: Harper One, 1961)

120 pgs

A.W. Tozer is one of those writers for whom you must read everything they write. His depth of insight and power of vocabulary make you read each page carefully and prayerfully. This book is one of those I had always heard about and finally decided to take time to read. I was not disappointed!

In this book, Tozer examines the attributes of God. He explains: “An attribute of God is whatever God has in any way revealed to be true of Himself” (12). Tozer makes a compelling case that it is essential for Christians to have a proper view of God. He warns: “The first step down for any church is taken when it surrenders its high opinion of God” (4). He adds: “The man who has a right belief about God is relieved of ten thousand temporal problems” (2). He notes that the greatest sin we can commit is idolatry, that is, creating a false image of who God is. He warns; “An idol of the mind is as offensive to God as an idol of the hand” (8).

Throughout this brief book, Tozer makes comments that force you to stop and think. He lifts up a high view of God, yet he is unashamed to confess his ignorance of much of the divine. He notes: “We cover our deep ignorance with words, but we are ashamed to wonder, we are afraid to whisper ‘mystery’” (18). Tozer can at times be very direct in his critique of modern Christianity such as when he says: “The picture of a nervous, ingratiating God fawning over men to win their favor is not a pleasant one; yet if we look at the popular conception of God, that is precisely what we see. Twentieth-century Christianity has put God on charity. So lofty is our opinion of ourselves that we find it quite easy, not to say enjoyable, to believe that we are necessary to God” (34).

Tozer states: “The awful majesty of the Godhead was mercifully sheathed in the soft envelope of human nature to protect mankind” (35). He also comments; “To be made for eternity and forced to dwell in time is for mankind a tragedy of huge proportions” (41). He also notes: “How completely satisfying to turn from our limitations to a God who has none” (47). Interestingly, he notes: “It is heartening to learn how many of God’s mighty deeds were done in secret” (63).

In describing the various attributes of God, Tozer concludes: “With the goodness of God to desire our highest welfare, the wisdom of God to plan it, and the power of God to achieve it, what do we lack? Surely we are the most favored of all creatures” (64). There are several quotes that struck me: “He gives but He does not give away” (66). “How strange to Him and how empty would sound the flat, stale, and profitless words heard in the average pulpit from week to week” (71). “It is a grave responsibility that a man takes upon himself when he seeks to edit out of God’s self-revelation such features as he in ignorance deems objectionable” (80). “Grace takes its rise far back in the heart of God, in the awful and incomprehensible, abyss of His holy being; but the channel through which it flows out to men is Jesus Christ” (93). “As we approach the Garden, our home before the Fall; the flaming sword is withdrawn. The keepers of the tree of life stand aside when they see a son of grace approaching” (96). “He may fear God’s power and admire His wisdom, but His holiness he cannot ever imagine” (104). “To be holy He does not conform to a standard. He is that standard” (105). “We must take refuge from God in God” (107). “Man’s will is free because God is sovereign” (111).

I also appreciated Tozer’s discussion of God’s sovereignty and humanity’s free will. Often people with a high view of God find no place for people to have any freedom to choose. Yet Tozer does a good job of showing how God can maintain His sovereignty and yet choose to allow people choice.

I thoroughly enjoyed reading this book. It reminds me that I need to regularly take time to meditate upon the nature and attributes of God. A high view of God puts every other aspect of my life into proper perspective. If you have not read Tozer before, you need to acquaint yourself with writers who go deep in their thought and spare not their readers with politically correct jargon! Be prepared for God to challenge you as you read!

by Richard Blackaby

[rating:3.0]

(Hoboken, NJ: John Wiley and Sons, 2016)

192 pgs

This book follows the parabolic approach made popular by Patrick Lencioni. It follows the management career of a fictional character named Alex who is given the opportunity to assume the leadership of a newly acquired plant in Dallas. If things do not turn around at that plant, it will be closed. The story relates how Alex utilizes a three-step process to transform the plant into an innovative, profitable, cutting edge business.

The authors assert that strategic leadership is the key to success in the future. They note: “The promise of a better future is what gets team members engaged and unleashes their motivation. When people are invited to be a part of creating the future and can clearly see how they fit in and why they matter, it causes them to do their best work” (ix). The authors assert that many organizations have a strategic plan, but not all have the strategic leadership skills to implement the plan in the face of obstacles. They note: “But without the guidance of an insightful leader who can drive the process, it is difficult to make any strategy a reality. Ultimately, strategic leadership is what makes the difference between success and failure” (xi). They add: “You can’t have strategy without leadership. They are inseparable. Sure, you can create a sound strategic plan, but to do something meaningful with it requires bold leadership” (3).

The authors suggest there are two things strategic leaders accomplish (4). First, they ensure that day-to-day tasks are accomplished successfully and efficiently. Second, they have an eye to the future so they remain competitive. Many leaders focus on the first task. Far fewer manage to accomplish the second. They note: “There are only a few differences between normal, day-to-day leadership and strategic leadership, but they are big, and they are distinctive” (4). They add: “Simply put, the thing that is missing most often is the leadership necessary to translate strategic ideas into reality” (8). They offer the analogy of a ship captain and crew who are building their ship while they are on a voyage to a destination they have never been to before (32).

I found the style of the book helpful. It describes how Alex inherits a leadership team upon his arrival. For the first couple of weeks, he observes and asks a lot of questions. In time he concludes that his team consists of people with varying gifts that are all valuable to the team as a whole. As he utilizes each member’s strengths, the team adjusts itself to a strategic future. Each chapter focuses on a different team member and their particular strengths. In between the narrative, the authors insert their observations to the discussion. There are some good quotes and insights that are made throughout the book.

Some of the helpful comments include; “Sometimes you have to slow down to speed up” (65). Strategy can be a “decision filter” (69). Thomas Edison: “Many of life’s follies occurred when people didn’t realize how close to success they were when they gave up” (73). “Speed is the ultimate strategic weapon” (108). “Any strength that is overused or carried to an extreme can really hurt you in the long run” (125). “. . . creativity is the single, most important leadership competency” (146). “. . . there are no rewards for heroes who win every battle but ultimately lose the war” (151).

I read a lot of leadership books and not all of them are worth the read. I felt like this was. If you don’t like parables, or the use of fiction in leadership books, then this is not for you. But what is helpful here is not only being told what competencies and practices are essential to successful leadership, but then getting to watch how those play out in the story. Of course, another way to do this is to cite real-life examples to illustrate the points being made.

The downside of fictional accounts is that they can at times appear quite fictional. I felt like the one aspect of the story that seemed a bit far fetched is that every member of the leadership team not only has significant skills needed by the team, but they all have good attitudes. In Patrick Lencioni’s books, there is usually at least one person, who will not adapt to the new leadership and must ultimately be shown the door. It seemed a bit of a stretch to think that a team that had been largely neglected over the last two years could consist of such stalwart individuals. However, the authors’ point is that leaders must discern the strengths of team members and then leverage them for the benefit of the entire team. Generally team members will have strengths. What can be missing at times is a positive attitude or an acceptance of the new leader.

That being said, this is a helpful book. It addresses something that many leaders feel inadequate in, and that is leading strategically. I recommend this book, especially if you are preparing to undertake a new leadership role where you will be leading a new team. The way that Alex is portrayed as working with his team is a great example of what to do to gain quick buy-in from team members.

by Richard Blackaby

[rating:4.0]

(Downer’s Grove: IVP Press, 2013)

198 pgs

As soon as I saw this book title, I knew I had to add it to my “to do” list. As a recovering Type A, Obsessive/compulsive, workaholic, I felt obligated to at least read about slowing down. True to its title, the book challenged me to examine the pace, attitude, and focus I use as I enter each day.

Alan Fadling is the Executive Director of the Leadership Institute in Orange, California. In this book, he highlights one central idea that is well worth the read. That is that most people, and most Christian leaders, are too hurried to notice and enjoy all that God has made available to them. He observes: “There is little incentive out there to slow down. And the pace in the church doesn’t seem all that different from the pace in the world around us” (7).

Fadling cites John Ortberg who claimed: “Hurry is not just a disordered schedule. Hurry is a disordered heart” (8). Fadling points out some interesting truths from Scripture. For example, after Jesus waited 30 years to begin his public ministry, the first thing he did was spend 40 days in a wilderness (9). He makes an interesting point that God created mankind on the sixth day. On the seventh day God rested. That means that chronologically, the first thing God scheduled for people was rest!

Fadling points out that “Hurry is a way of life in which advertisers have been mentoring us for years” (11). He also points out that “boredom is a modern phenomenon” (11). He challenges; “Is my life different enough to provoke or inspire others to change their way of life?” (31). Fadling points out that people generally hurry because they worry they do not have enough time to accomplish everything they need to do. However, he questions whether everything we feel pressured to accomplish has actually come from God. He suggests that Jesus never hurried, but rather walked through life. He notes; “Being unhurried does not at all mean being unresponsive to divine nudges. Being unhurried enables us to notice those nudges and respond” (39).

Fadling challenges that people who are always in a hurry actually accomplish less matters of significance than those who walk in sync with the Spirit. He confesses: “So much of my overwork is many stages removed from directly blessing people” (46). He asks: “Do we believe numeric success is reason enough to disregard the lack of deep, spiritual fruit in our lives?” (51). He asks: “Why do I rush through this world as though it were an all-you-can-eat buffet right before the restaurant closes and the serving trays are almost empty?” (71). Good question!

Fadling quotes Henri Nouwen who confessed: “My whole life I have been complaining that my work was constantly interrupted, until I discovered the interruptions were my work” (85). He makes the great point that: “We are not making things happen. We’re receiving whatever happening God wants to bring our way” (86). Fadling, quite naturally, has an extended discussion on the Sabbath. Certainly this is a concept that many harried Christians have never studied or incorporated into their schedules the way God intended! He notes that the Sabbath “. . . liberates us from the need to be finished” (122).

Fadling also discusses “unexplained dryness” in our lives. He gives a great analogy of a lake that was drained in order to make necessary repairs on it. He asks, “Is it possible that the dryness that God allows in my life somehow drains the hydration level so I can see more clearly what needs to be repaired, make those repairs and clean out the junk that has settled to the bottom?” (134).

Fadling makes many great points about slowing down so we can recognize what is important in our life. He confesses; “Yes, I can be so short sighted. I know what feels good to me, and I forget what is truly and deeply good” (134).

This is a book that has several interesting insights, yet fundamentally makes one point. But it is an important point and one that we harried Christians need to be repeatedly reminded of. We are a stressed, rushed, distracted people and as a result, we often rush right past God in our hurry. This book reminded me of some very important truths that I have known in the past, but had been in too much of a hurry to take to heart. I recommend it!

by Richard Blackaby

[rating:4.0]

(Nashville: B and H Publishing Group, 2016)

153 pgs

Mark Clifton has a passion for revitalizing churches. He has done it himself and he encourages many others to do so across North America. In his book, he cites alarming statistics. Between 70-80% of evangelical churches in North America are plateaued or in decline (xv). Southern Baptists are currently closing approximately 900 churches every year (3). Many of the churches that are closing are located in areas of cities where more churches need to be planted.

Mark shares the wisdom he has gained first hand from helping turn dying churches around. His focus, as the title suggests, is on God’s glory. He asks: “What about a dying church brings glory to God?” (11). He argues that dying churches rob God of His glory (12). Clifton acknowledges that it is far easier to plant a new church than to revitalize an existing one (9). Yet, if America is to be reached for the Gospel, evangelicals cannot keep closing churches almost as quickly as they are starting them.

Clifton offers a number of observations about churches that find themselves in need of being replanted. Some of these include: Dying churches value the process of deciding more than the outcome of their decision. We all know such churches. They will spend more time arguing about the proper interpretation of Robert’s Rules of Order than they will focus on what God is leading them to do. Dying churches value their own preferences over the needs of the unreached. Worship styles, building use, and numerous other issues are driven by what pleases the handful of members rather than on what would make unchurched people comfortable to attend. Dying churches are unable to pass on leadership to the next generation. Often there are few young people or children left in attendance. Dying churches gradually cease to be a part of the fabric of their community. They become irrelevant to their neighborhood. Dying churches tend to blame their community for their lack of response. People in dying churches cannot understand why non-Christians do not like their music or feel comfortable in their worship services.

Clifton suggests four different approaches to revitalizing a dying church. One way is to give the building to a church plant. He suggests this is generally effective and the simplest approach. The second approach is to share the building with a church plant. The third is to merge with a church plant. The fourth is to replant the existing church from within. Each of these has its challenges, but each can also be a practical solution to a dying church’s situation.

Clifton concludes the book by offering practical counsel for those attempting to replant a church. He stresses that such an undertaking requires the pastor to not only have a church planter’s focus on the unchurched, but also a pastor’s heart to love the existing people in the congregation. Clifton urges pastors to be patient with their people, for “They are the kind of people they are because of the men who have led them” (57). He also advises pastors to focus on reaching young men. He suggests that developing leaders in the church, especially men, will bring their entire families with them and will raise up a core group of leaders to bring health to the church (68).

This is a straightforward, practical book that is based on successful experience by someone who lives and breathes this subject material. It is an easy read. Hopefully it will inspire people to undertake the enormous challenge of taking a church that has lost its way and redirecting it back to God so it can bring glory to God once more.

by Richard Blackaby

[rating:4.0]

(Downers Grove, Illinois: IVP Books, 2014)

189 pgs

 I recently had the opportunity to speak alongside Os Guinness at a meeting in Phoenix. I had heard of him before and had read his book, The Call. But this was the first time I heard him elaborate on his thoughts. I found him fascinating. Of course, most people with British accents and Ph.D’s from Oxford sound fascinating! He spoke on the material for the book here reviewed, Renaissance. His fundamental issue was whether the church can impact the culture of the western world or, is western culture too far gone to be saved?

This is a topic Christians ought to concern themselves with. While this book is not long, it is filled with nuggets of wisdom. In speaking with him and then reading this book, I found Os to be a solid evangelical scholar who is seeking to speak to the church in the west and to inspire it to trust God to bring revival once more. Os is an eloquent speaker and writer. He is clearly brilliant and widely read. He knows many of the leading apologists of our day. He was leaving our meeting and travelling to India to speak with Ravi Zacharias. He is a good friend of John Lennox. If that weren’t enough, he met Winston Churchill when he was a boy and has his autograph! This guy is well connected and well informed! The following are some of the quotes and insights I found interesting from the book.

Guinness claims that more than all the persecutions the church has faced in 2,000 years, it is modernity that has delivered some of the most devastating blows. He asks: “Has modernity finally done what no enemy or persecutor has ever succeeded in doing and reduced the authority of scriptures to a shifting weather vane and the church to babbling impotence?” (13). He also quotes G.K. Chesterton who claimed: “”At least five times the Faith has to all appearances gone to the dogs. In each of these five cases, it was the dog that died” (14).

Guinness suggests that civilizations are extremely fragile. He notes: “. . . all civilization, whatever their momentary grandeur, have an ultimate flimsiness that is paper thin and cannot be held back from barbarism” (17). Guinness also coins the phrase; “illiberal liberalism” by which he means that modern liberals often forsake their inherent belief in freedom of speech and inquiry in an effort to silence the Christian voice (19). He challenges that today’s “progressives” have made bold claims about society that they have been unable to fulfill. He notes: “Neither secular progress nor secular progressives have brought the west where they once promised. Nor can they. They are merely parasites on the Jewish and Christian beliefs and ideals that made the West the West” (19). Interestingly, Guinness suggests that the fundamental qualities that made the West spectacularly successful came from its religious, primarily Christian roots. He argues that, therefore, the church should take heart and realize that, not only can it speak into culture, but it has done so, powerfully, for half a millennium. He argues: “That transforming power is precisely what must be understood all over again, re-examined and demonstrated once more in our time” (21).

Guinness also challenges the current clichés about leaving a legacy as well as making an impact on culture. He points out: “Like ants on the vast floor of the Grand Canyon, none of us can see far enough to truly know where we are in the surging course of history. Only God knows” (22). He also argues that: “Christian extremism is little better than secularist or Muslim extremism” (25). He argues that there is a middle road between apathy and extremism. Guinness believes the same creative brilliance Christians have demonstrated in the past must be brought to the fore once more. Yet, “We do not know the outcome, so we must act in faith through the chronic obscurity of the present” (28). He claims the world’s dominant emotion is “fear” (28). Yet this is a time for Christians to step up and speak into that fear.

While Guinness claims that Christianity is the world’s first truly global religion, he also challenges that: “The seduction and distortion of modernity are in fact the central reason for the sorry disarray of the church in the western world” (31). He claims that Judaism and Christianity both have a “global vision” in their DNA (33). That is why they have within their roots, the compulsion to set the world aright.

Guinness suggests there are three major tasks that await the church today (35). The first is to equip the Global South that has, as yet, not been thoroughly corrupted by modernity. Guinness has a scathing rebuke on the western church that has succumbed to metrics and opinion polls for its direction rather than seeking direction from its Head. He claims that the church “counts opinions rather than weighs them” (42).

Guinness defines culture as “a way of life lived in common” (58). A civilization is a “culture with sufficient extension, duration, and elevation” (62). He argues that “a critical mass of believers constantly living out the shape of a set of ideas in a culture will always have an impact on the culture” (75) Yet, he calls the west a “cut flower civilization” as it has cut itself off from the very roots that nurtured it to greatness in the first place (68).

While Guinness does not call the west a greater civilization than others, he does note that there are several unique aspects to it that come largely from its Judaic and Christian roots. These include a major emphasis on philanthropy (68). No other culture has demonstrated as much concern for the weak or sick or elderly. There have also been recurring reform movements. Historically western culture has been able to change course when it was becoming unhealthy. Revival is not unknown to the west. Third is the rise of universities. Christian culture has promoted learning. Finally is the thriving of science and technology in the west. These have combined to make western civilization great and they have all stemmed from its religious roots. He denounces the claim by the atheist Christopher Hitchens that “religion poisons everything” as all of western civilization disproves that assumption (70).

Guinness cites C. S. Lewis’ essay “Some Thoughts” where he claimed that some religions are world-denying while others are world-affirming (76). Yet Christianity is one of the only belief systems that actively does both. This, Guinness believes, is one of its secrets for success. Guinness has a number of great “one liners” including: “Contrast is the mother of clarity” (78). When he examines the fruit of other belief systems, they always fall short of the Christian worldview. He argues that, rather than embracing modernity, the church must offer a prophetic voice. He cites G.K. Chesterton who claimed: “A dead thing can go with the stream, but only a living thing can go against it” (85). Guinness argues against a mere presence if the church is going to transform society. He claims: “The key to changing the world is not simply being there, but an active, transforming engagement of a singularly robust and energetic kind” (86).

Guinness says a number of things that make the reader stop and think, such as his rebuke for assuming our generation is superior to those that preceded it. He notes: “Hindsight enables us to see where those previous generations went wrong, but we cannot see ourselves” (87). He challenges the church to resist trite clichés about changing the world, as only God can do that. Yet we can do our part. He regularly asks: “Is the church shaping the culture or is the culture shaping the church?” (88). He raises the question of whether God changes culture or we do (90). He chastises Christians for becoming enmeshed in fruitless discussions about God’s sovereignty and to simply be obedient to what God calls them to do. He concludes: “. . . the lesson of the Scriptures and Christian history is that we should rely firmly on both truths, and apply the one we most need when we most need it” (91). I enjoyed his balance in these areas. There are times when we must depend entirely upon God’s sovereignty, but then there are other times when clearly there are actions God asks us to undertake. He concludes: “There is a mystery as to how God’s sovereignty and our human significance work together, and there always will be” (92). We do not have to understand the distinction or theological nuances, but we should experience them!

Guinness makes several claims that were interesting. He argues that, “the ideas of leaders always outweigh the ideas of followers” (97). While we live in a populist society today, he argues that grassroots movements have never had the lasting impact as those initiated by leaders. “Like stormy waves breaking on a great rock, their mass movements have at times been impressive, but they have left the rock—and the culture—unmoved” (98). Yet, of leaders Guinness points out: “For God chooses messengers who are every bit as surprising as he himself” (105). “The kingdom of God is an upside-down, back-to-front, inside-out kingdom that stuns our expectations and blasts us out of our ruts and our prejudices” (106).

Guinness constantly urges humility in the task of world-changing. He has heard the numerous Christian slogans and clichés that have come and gone. He suggests: “Only God can handle the whole world. The world is not ours to manage or to save. Our task is to focus on our individual callings in engaging the world, to trust that others are following theirs too, and to leave to God the masterminding of the grand outcome” (108). To add to our humility, Guinness suggests: “. . . even the best and highest of our human endeavors usually have a single word written over them—incomplete” (110). He cites Reinhold Niebuhr who claimed: “Nothing that’s worth doing can be achieved in our lifetime” (110). I am not sure I agree with that statement, but it makes one think!

He argues that periods right after the church’s greatest “success” has often followed some of history’s greatest catastrophes. He states: “It would be idle to speculate what terrible new order today’s trendy clerics and faithless Christian activists are greasing the slipway for” (119). He cites a conversation a woman had with Theodor Mommson, when she argued that America should be excused due to its relative youth. He responded: “. . . your nation has had open before it the whole history of Europe from the beginning and without exception you have consistently copied every mistake Europe has ever made” (121). Guinness argues that “Times of the greatest success often carry the seeds of the greatest failure” (125). He goes on to say, “It is no wonder, then, that out of the great “success” of Christendom and the ‘great age of faith’ in both the Medieval and the modern ages, came not only magnificent learning, architecture, art, and music, but the worst evils ever perpetrated on the world by the Christian church” (128). He notes that in America, during the age of evangelicalism’s prominence, has also come a great moral decline, unstopped by evangelicals in their heyday (129). He notes that, “prophets themselves need prophets” (129).

Guinness cites Dean Inges who stated: “The person who marries the spirit of the age soon becomes a widower” (164). Finally, he notes that, “The politicization of faith is never a sign of strength but of weakness” (172.

Guinness was a part of the committee that developed a manifesto in 2008 of Evangelicalism. In the final pages of this book, he lists the manifesto. It is a call for evangelicals to rise up and be the change agents God has called them to be. The manifesto also acknowledges the failures and shortcomings of the past. It also takes exception to others defining evangelicalism on their behalf. Certainly in our day, the term “evangelical” has been distorted and misrepresented to the point that many no longer want to be identified by the term. This book is a helpful reminder of what an evangelical is and what they should be about.

I found this book refreshing and stimulating to my thinking. It is not a long book. Clearly he could go into more detail if he chose. He does have a sequel to this book coming out soon! But I think in light of the times in which we live and the assault evangelicals are presently under, this is a very timely, worthwhile read.

by Richard Blackaby