Category: Reviews

[rating:4.0]

(Downers Grove: Intervarsity Books, 2008)

284 pgs

This book is not a new release. It was published in 2008. I discovered it after I formed a book-reading club with my three adult children. They are all incredibly smart and highly educated, and they currently all live close by. So I suggested we select books that would challenge our thinking and then once a month, we would meet for lunch (not surprisingly, paid for by me) and we would discuss it as if it were a Ph.D. seminar. This book is the first one we will tackle. My son Daniel, who specializes in Christianity and Culture, suggested it.

To be honest, I had several books on leadership I was eager to recommend. But we settled on a book about culture. I’m glad we did. For years I have studied how to be a better leader in organizations I led as well as my family and church. But it is becoming increasingly apparent to many people (not just Christians) that American culture needs to change. Yet, few people are teaching people how to impact their culture for good.

Andy Crouch is the executive editor of Christianity Today. He was also the student director of Intervarsity Christian Fellowship at Harvard University for ten years.

Crouch offers some interesting views on culture and what is involved in creating, as well as changing it. While I am not widely read in this field (at least yet), this appears to me to be a solid effort to address some of the key issues in this field. He challenges some conventional thinking and conjectures about others.

Crouch defines culture making as: “people (plural) making something of the world” (40). He claims: “We do not make culture, we make omelets” (28). By this he means we can only make cultural “artifacts” that impact and become culture. He notes that the family may be one of the smallest, yet most powerful centers of culture we will ever deal with (46). He repeatedly encourages readers that it is not enough to critique or reject culture. Rather, Christians must create culture in order to replace and supersede the distorted and sinful culture we presently have. He suggests: “The only way to change culture is to create more of it” (67).

Crouch notes that, “Culture requires a public” (38). He argues that too often Christians have looked for the “knock out blow” that will dramatically impact culture, such as a widespread revival (59). Yet, he argues that it takes much longer to affect culture. He cites the Resurrection as the greatest culture-changing event in history, yet it took centuries before it truly began to change Roman culture to its core (59). While I might challenge Crouch on the immediate affects that widespread revivals such as the Second Great Awakening can produce, his point certainly is worth careful consideration.

Crouch makes a number of interesting observations. He points out that “creativity” is the only viable source of change (73). He argues that, though terrorists might destroy cultural artifacts, they cannot create culture merely with violence. There must be something that is offered to take the place of what they destroy. He also notes that many Christian activities center on critiquing culture or focusing on world views. Yet he argues that too many people assume that by discussing or studying culture that they have hanged it (69). He notes that followers of Francis Schaeffer were better at creating art critics than at creating art (86). He states: “It is difficult to think of a singular instance where condemnation of a work of art produced any result other than heightened notoriety for the work and the artist” (92).

Crouch observes that Jesus spent more time absorbing and learning culture than He did in His public ministry (136). He also notes that the cross “refutes progressivism” (141). It is an interesting thought that Jesus devoted more years of His life to carpentry than He did to preaching and teaching.

Crouch delves into a discussion on heaven and eternity that is interesting. He suggests that “souls” are not the only thing that is eternal (170). He suggests that the “best” that humanity has created in art, music, and other creative endeavors will somehow follow them into heaven. I am a little skeptical of his line of thought (as well as his exegesis!). Though it is true we will bring our talents with us to heaven, I am not sure Crouch fully appreciates the delights of the “spirit” world we will discover there. It seems to me that even the best of the physical world will be far exceeded by the spiritual.

Nevertheless, Crouch has numerous intriguing things to say. He has a good discussion of the use of power to create culture. He contrasts Mother Teresa with Lady Diana, who both impacted culture in their lifetime. Crouch comments: “Why are so many trying to become a celebrity and so few trying to become a saint?” (219). He defines cultural power as “The ability to successfully propose cultural good.” (219). He notes that, “No matter how many it goes on to affect, culture always starts small” (239). He also adds: “Cultural goods cannot be imposed-they can only be proposed” (220).

I liked his quote of Frederick Buechner who suggested: “Calling is focused ‘where your deep gladness and the world’s deep hunger meet.’” (263). It is hoped that there will be many Christians in the coming days who sense God’s call to create something positive, godly, and beautiful that will eventually displace that which is currently evil, harmful, or ugly. Crouch cautions us, however, “If there is one thing cultural creators cannot do, it is to control their creation” (199). That means we must create compelling cultural “artifacts” and then launch them into society, watching to see how they are received, over time.

I enjoyed this book. It made me think as a leader in a broader sense than merely leading my organization. To leave a legacy of good may involve more than just leading your organization effectively. It might involve creating “good” that, in time, affects the way people think and live. It is a noble challenge for us all.

by Richard Blackaby

[rating:3.0]

(San Francisco: Berrett-Koehler Publishers, Inc., 2013)

128 pgs

Mark Miller is the Vice President for Organizational Effectiveness at Chick-fil-A. He is a leadership practitioner, consultant, and communicator. He has written this easy-to-read, leadership parable to communicate five key principles he believes are the key to being an effective leader.

Miller makes use of a fictional story to teach leadership issues as Patrick Lencioni has popularized. In fact, Lencioni writes the Foreword to this book. In it, he states: “But maybe it’s not something new that we need. Maybe we only need to take a longer, harder look at what we already know but failed to grasp—the simple but painful truth that if your heart is not right, no one cares about your leadership skills” (ix).

 Miller tells the story about Blake, a young man who is passed over for a promotion in his company. Blake is talented and ambitious and he assumes he is in line for the next promotion. Being passed over becomes a wake up call to discover what it is about him that is failing to win the trust of others. In his search, he discovers five fundamental truths to successful leadership. These are:

1. Hunger for wisdom
2. Expect the best
3. Accept responsibility
4. Respond with courage
5. Think others first

 Miller argues that leaders can have abundant skills, yet lack what he calls “leadership character” which is essential to effective leadership (17). In this short volume, Miller has some great quotes. Here are some that stood out to me:

“And do not associate leadership with a position. You can lead with or without a title. If you wait until you get a title, you could wait forever” (13)

 “Forming, transforming, or reforming character is difficult—extremely difficult—but it is possible” (18).

 “Leaders rarely fail because of a lack of skills” (24).

“To expect the best is an attitude, a belief, a choice, a lifestyle and a trait that virtually every successful leader possesses” (42).

“Each action requires a measure of courage” (59).

 “Your missed opportunities are often no big deal in isolation. They are, however, cumulative” (61).

“If you feel the need to make everyone happy, you should be a wedding planner not a leader” (64). I particularly enjoyed this one!

“Leadership is a privilege, but it is not free—it comes at a price (82).

“The best leaders don’t blame others. They own their actions and their outcomes” (91).

I enjoyed this book. It is an easy read. I read it on a flight between Dallas and Atlanta. Because Miller uses a fictional setting, it is more difficult to challenge his teaching, as it ostensibly represents the beliefs of fictional characters. Nevertheless, I felt that there were some great leadership truths here. I have always enjoyed Lencioni’s writing, and so I enjoyed this book as well. I would say though, that Miller does not write fiction with Lencioni’s skill. The fictional story is not very believable in places and often seems stretched. Of course, with such a small page count, Miller does not take long to develop the storyline, as it is simply a vehicle to get his leadership principles into play. So, I would say this method makes it easy reading, but at times the fictional storyline seems to get a bit thin on the credibility side.

Nevertheless, Miller offers some great insights. His focus on character versus skills is important. His emphasis that leadership can be a character trait is also interesting.

I’d encourage you to read this book. It is an easy read and has some helpful quotes. Just be aware that it is not a weighty presentation and you must read through fictional material to find the nuggets of leadership truth that are scattered throughout.

by Richard Blackaby

[rating:4.0]

(New York: Dutton, 2012)

287 pgs

Timothy Keller is a great author. He is creative, insightful, and biblical. His church, Redeemer Presbyterian Church in Manhattan, is a leader in urban ministry. Focusing on people living and working in New York City, it is not surprising that Keller addresses the critical topic of connecting faith and work. There is a growing interest among people in understanding how their Christian faith connects with their work. In this book, Keller offers a comprehensive overview of the key issues related to our profession and our faith.

Keller suggests that a job is a vocation “only if someone else calls you to do it for them rather than for yourself” (19). A clear understanding of the difference between a job and a vocation is important. People can toil away at an unfulfilling job all their adult life and yet never experience the fulfillment of fulfilling their vocation. A vocation is a calling, particularly a divine calling. This is key, because in the past, it was assumed that God called ministers and missionaries while He left “ordinary” people to earn a living and to support the Church through “secular” jobs. Keller makes an excellent case that God calls individuals to all manner of work.

Keller asks: “How does a Christian world view affect the type of shoe you make, or the way you play the Moonlight Sonata?” (23). Throughout the book, Keller presents an interesting discussion on how Christians ought to approach their work, and how being a Christian affects the work that they do.

Keller is known for his biblical and theological approach. In this book, he does an excellent job of studying what the Scripture teaches about work. He provides a good overview of God’s original work in Creation and the design for the seven-day workweek. He notes that, “God left creation with deep untapped potential for cultivation that people were to unlock with their labor” (36). Though God created the earth, He left much to be developed, explored, subdued, and cultivated so people could model the behavior of their Creator. Keller notes: “Work is so foundational to our makeup, in fact, that it is one of the few things we can take in significant doses without harm” (37). He adds: “The loss of work is deeply disturbing because we were designed for it” (38).

Keller notes that the goal of humanity ought not to be the absence of work. Being “free” from work is not true freedom. Rather, “Freedom is not so much the absence of restrictions as finding the right ones” (39). Keller describes work as “cultivation.” He notes: “Whenever we bring order out of chaos, whenever we draw out creative potential, whenever we elaborate and ‘unfold’ creation beyond where it was when we found it, we are following God’s pattern of creative cultural development” (59). Keller points out that the root word for culture means to “cultivate.” He argues that it is the role of mankind to cultivate society and thus bear the image of their Creator.

Keller cites Lester Dekoster who said, “The difference between [a wilderness] and culture is simply work” (76). Culture is developed as individuals work. Eric Liddell observed: “You can praise the Lord by peeling a spud, if you peel it to perfection” (80). Keller makes the strong case that as individuals do their work well, they bring glory to God and they make their world a better place.

Keller also notes that, though we may be working in the exact place God has called us, we can still expect to experience frustration (94). He also notes that God can, and often does, call us to new assignments (95). This is an important discussion for there are many people who may feel that they have lost their way in their career or that they are no longer experiencing fulfillment in their job as they once did.

I liked Keller’s discussion concerning Queen Esther. Her case, as a queen, and not a minister, demonstrates the strategic nature of being “in the palace” that God calls us. He claims, “In such a morally, culturally, and spiritually ambiguous situation, does God still work with us and through us? The answer of the book is yes” (118). He also notes that, while Esther is called “Queen Esther, 14 times in the book, 13 of those times occurs after she concludes: “If I perish, I perish” (127). In other words, only after Esther decided to fulfill her calling, regardless of the cost, did she truly become queen. God had placed her in her position for a purpose. It is when she stopped fearing the loss of her position [and her life] that she truly fulfilled her calling in that position.

This book is filled with rich insight that demand careful study. A couple of other interesting points include Keller’s claim that “It could be argued that everything we do wrong—every cruel action, dishonest word, broken promise, self-centered attitude—stems from a conviction deep in our souls that there is something more crucial to our happiness and meaning than the love of God” (131). He goes on to note that, “an idol is a good thing turned into an ultimate thing” (137). Keller claims the challenge for many Christians is finding meaning and purpose from their work. Most Christians realize that simply earning money and accumulating promotions and stock options is not ultimately fulfilling or satisfying. Yet modern society promotes “self” as the modern god. Work is designed to satisfy self, not to glorify God or to express God’s love for others.

One of the interesting discussions Keller enters is into the Christian understanding if evil. He notes: “The media’s ‘bad apple’ thesis no longer works. We’re seeing systematic corruption in banking—and systematic collusion.” He makes a good case that, “Without an understanding of the gospel, we will either be naively utopian or cynically disillusioned. We will be demonizing something that isn’t bad enough to explain the mess we’re in and we’ll be idolizing something that isn’t powerful enough to get us out of it” (162). Instead, Keller suggests that the Christian worldview sees that: 1) The whole world is good. 2) The whole world is fallen. 3) The whole world is going to be redeemed. We have all seen a secular media that either downplayed sin and then was unable to explain the evil rampant in society, or else they put someone on a pedestal even though it was clear they had feet of clay. It is the Christian who has the most accurate view of reality because they have a realistic view of sin as well as redemption.

Keller addresses key questions such as, why can unbelievers produce great works of art, or even greater accomplishments than do Christians. It would seem that sinful people could not accomplish God’s work as well as Christians, but that is not necessarily so. Keller offers a helpful discussion on “common grace.” He claims: “Without an understanding of common grace, Christians will have trouble understanding why non Christians so often exceed Christians morally and in wisdom. Properly understood, the doctrine of sin means that believers are never as good as our true worldview should make us. Similarly, the doctrine of grace means that unbelievers are never as messed up as their false worldview should make them” (190).

There are numerous helpful discussions throughout this book. He argues, rightly so, that the typical Christian response to culture over the last 80 years has been disengagement (192). His call is for Christians to embrace their vocation and to make a positive difference in their world. He notes: “Therefore, human culture is an extremely complex mixture of brilliant truths, marred half-truths, and overt resistance to the Truth” (194). Keller also suggests that the Christian’s view of the image of God in every person gives them the proper perspective on the workplace (208). This means that we treat fellow workers with the respect and concern they deserve as a divine image bearer. Such a belief calls us to strive to do our best, while living in the knowledge of our accountability before our Creator for our behavior.

Finally, Keller offers some helpful insights on work and rest. He suggests that, “there is a symbiotic relationship between work and rest” (233). He argues that, “anyone who cannot obey God’s command to observe the Sabbath is a slave, even a self-imposed one” (236). The Christian worldview provides people with a proper, healthy view of rest, work, and health.

I enjoy Keller’s writing. He takes a theological perspective on key issues that are relevant to people’s daily lives. As he says at the end of the book: “Redeemer has found that people are seeking far more theological study in order to navigate the challenges of their vocation, and they long for their pastor to be interested in learning more about the situations they face on a daily basis” (253). I think for too long pastors have lived in “ivory towers” and preached sermons to their people, answering questions that they weren’t asking. If I were a pastor today, I would have an ongoing group where I taught people how to embrace their vocation as well as how to be salt and light in the marketplace.

This is a great book! Keller provides a good overview of many of the most pressing issues people face as they live out their Christian life in a secular setting. Keller cites some helpful sources as well as provides examples from his own church members to undergird his thoughts. I recommend you read this book!

This book as a valuable resource for churches. Whether you work in the marketplace or you minister to people who do, you will find this book helpful.

 

by Richard Blackaby

[rating:4.0]

(Downer’s Grove, IL: IVP Academic, 2010)

197 pgs

Scott Rodin offers a fresh approach to understanding leadership. There are, of course, numerous books that attempt to introduce a new perspective. Often they simply look much like other, older versions. However, Rodin does a great job of identifying a new approach to understanding leadership from a Christian perspective. He labels his view: Steward Leadership.

Rodin is the managing principal of OneAccord NFP, and senior fellow of the Engstom Institute. Previously he was the president of the Christian Stewardship Association as well as president of Eastern Baptist Theological Seminary.

He begins the book with a confession: “Here is my confession. In my roles as a leader I have been mostly wrong” (11). He concludes: “The problem lay solely with my understanding of the nature of Christian leadership” (12). Rodin proceeds to describe what he terms, the “steward leader.” But he notes that servants of God have God’s anointing upon them. He states: “Without this anointing, we are continually thrown back on ourselves to make things work” (14). Rodin argues that it is when leaders assume responsibility, or ownership, of their organization that they tend to lead in their strength rather than in God’s. He warns: “By overestimating our worth, we help our people depend on us for everything” (16). He quotes Ralph Waldo Emerson who said, “Some leaders worry themselves into nameless graves, while here and there some forget themselves into immortality” (27).

Rodin lays out three “foundations” for a steward leader (29). He also identifies four relationships that are the sphere in which a steward works. These are: relationship to God, self, neighbor, and creation (34-36). He notes that sin distorts these relationships and makes them destructive and exploitative.

Rodin notes that steward leaders are free, because they do not bear the ultimate responsibility for the organization’s success. That is because they do not own the organization, or its people. Rodin argues throughout the book that there are no easy steps to becoming a steward leader. He tries to avoid making this book simply another “how to” manual. And indeed, this book, for the most part, focuses on principles rather than on how people can begin leading their organizations as a steward leader. He argues that, rather than trying to be the mastermind behind their organizations, “the one calling of the steward leader is joyful obedience” (62).

In entering the “born” or “made” debate on leadership, Rodin suggests: “I, therefore, contend that a steward leader is neither born nor made, but freed” (62). Rodin offers a helpful survey of secular leadership theory (70ff). This helps put steward leader theory into context.

Rodin also offers some correctives to the leadership teaching and methodology that has hampered the Church. He notes that, “the church of Jesus Christ is overwhelmed with men and women in leadership positions who have been called but who remain in bondage to an ownership approach” (87). Rodin observes: “Jesus came to be the Lord of our life, not our example of good leadership” (89).

Rodin offers a helpful analogy to going “deeper” with Christ that comes from his experience at the beach (95ff). People can experience the beach at a surface level, or an extremely deep level. It depends on us, and how much we want to experience it. He adds: “The rewards for going deeper are immeasurable and God wants that for every one of us . . . Jesus does not promise us safety. In fact he warns that going deeper will cost us everything” (97).

Rodin has some good quotes, such as: “Self reliance is the subtle dethroning of God fro the center of our lives” (99). He also states: “This is real freedom, to have confidence in the depths into which God has called you, to winsomely urge others to go deeper with you and to rejoice when some find even deeper waters than your own” (104).

Rodin does address the role of culture in organizations. He points out that “Systems and cultures will ultimately prevail, and so they must be changed to support the goals of the steward leader” (105). He also notes: “A strong, controlling personality may be able to shape culture initially, but it cannot be maintained by one person for long. Culture, by its very definition, involves a community” (107).

He also makes the interesting comment that “There may be no more dangerous person to an organization’s health than the leader who needs the job” (117). I also appreciated his comment that “One of the greatest bondages we can experience is the need to scurry around frantically and manage our reputation” (127). He also suggests: “We cannot sat that we value balance and then set goals and expectations that require our people to live unbalanced lives to achieve those goals” (128).

Rodin clearly has rethought the traditional view of Christian leadership and he obviously knows it dangers. He claims: “When you add the temptation to see the size of our kingdom as the source of our self-worth, you have the perfect storm” (141). He also asks: “When Christ returns, do you want to be held accountable for an abundant ministry or an abundant endowment?” (163). Finally, he suggests: “When plan are made as a result of listening to our own voices, they are accompanied by a certain anxiety about time.” (167).

I enjoyed this book. It is fresh and it truly does offer a different perspective on leadership for those who claim that Christ is the Lord of their life as well as their organization. The book is generally more philosophical and theological, than “practical,” yet it is brimming with relevant reflections and questions. For those looking for a fresh angle from which to view leadership, I recommend this book. It is one of the most God-oriented books I have read on leadership for some time.

by Richard Blackaby

[rating:4.0]

(Grand Rapids: Zondervan, 2012)

219 pgs

This is a good read. Ortberg is an engaging writer and he has done a great job with this book. Jesus can become so familiar to us as Christians that we forget, or overlook the enormity of his influence on our culture. Even in a society that is rapidly becoming more secular, the pervasive impact of Jesus continues to be inescapable.

This book is filled with gems and I won’t rob you of their impact by reporting them all to you in this review. Rather, I’ll just give you a few examples.

Ortberg points out that Jesus is unusual in that his influence increased after his death (11). For most leaders, their influence diminishes. Yet you might have concluded at Jesus’death that his life had been a failure: His enemies seemingly defeated him. His disciples betrayed and deserted him. It would have appeared that his place in history would soon be forgotten. Yet from that humble beginning, Jesus’ influence continues to impact every corner of the globe.

Conversely, Roman emperors such as Nero and Caesar, once thought to be so powerful, are now typically used today as names of Pizza places and casinos! (13). Interestingly, Ortberg points out that Jesus was seemingly on the outside of the law both at the beginning and end of his life (15). It is also fascinating the wide array of people who look to Jesus for their inspiration. People who are polar opposites on the political continuum or social scale, yet each looks to Jesus for their role model (18).

Ortberg then examines the impact Jesus and His Christian teachings have had on modern society. He looks at such things at Christianity’s view of women as well as children and people with disabilities. The Roman world could be extremely harsh on the weak and that makes Christian teachings on the helpless all the more radical for its day (28). The Bible was the first book to view people as being of equal value (41). Christianity revolutionized such practices as the humane care for inmates in prison (43). It also transformed the way society treated widows (55). Ortberg notes that in Asia there are 163 million more males than females (47). He points out that wherever Christianity flourished, baby girls were not put to death (57).

Ortberg makes the interesting observation that the second most translated book in the world is Don Quixote, which has been translated into 60 languages. The Bible has been translated into 2,527 languages (61). Christianity has also been the impetus fro everything from universities to time keeping. It also taught the revolutionary concept that people were created equal and that it was actually an honor to serve others (87). It also taught the revolutionary concept that forgiveness is better than revenge, and thus it helped preserve western societies from degenerating into destructive generation long bloodbaths.

Ortberg makes the interesting observation that Christianity was the first world religion to specifically appeal to every class and segment of society (131). Interestingly, he also points out that the word “hypocrite” is used 17 times in the Bible, and all 17 times it is used by Jesus (119). Clearly Jesus was opposed and bothered by the trait. Christianity also revolutionized the view of marriage. Humorously, Ortberg also suggests that Jesus is the only person to have his own Grammy category (Gospel music!). He goes on to suggest that Jesus affected such things as architecture, art, and music (160).

Overall I found this to be a refreshing and thought-provoking book. Some of the statements I’ll probably need to verify. But it is true that no person in history has exerted such a profound impact and yet, he did it in an entirely unorthodox manner. In a day when Christianity is often viewed as traditional and ultraconservative, it is thought-provoking to be reminded of just how revolutionary Jesus was.

Ortberg always writes in an engaging and stimulating way. I enjoyed this book and I recommend you read it.

by Richard Blackaby

[rating:1.0]

(Carol Stream, Illinois: Tyndale House Publishers, 2012)

195 pgs

Unleash! Follows something of a trend where pastors who have grown mega churches write a book. Perry Noble started Newspring Church in Anderson, SC in 2000. Today it averages over 18,000 people on seven campuses across the state. Noble speaks widely and his church and its satellites have become some of the most exciting places for young adults to worship.

Noble is unquestionably an engaging speaker, particularly for youth and young adults. However, I was not particularly impressed with this book. He has garnered an impressive list of endorsers including the likes of Andy Stanley, Rick Warren, John Maxwell, and Mark Driscoll. However, I suspect most of them endorsed this book because they were his friend and because they were impressed with how he has grown his church, more than because they thought this was a great book.

I should say that it is not necessarily a bad book. It just has a specific audience. Noble himself is a relatively new Christian. He shares candidly how he was addicted to pornography and had various sinful issues as a young man. He also is extremely honest about his struggles and growth through the years. His tone is clearly that of someone who is good at speaking to young people. It is obvious how he would be an engaging speaker to youthful audiences.

I have three primary comments on this book. First, it is a helpful book for a new believer or young adult Christian. His teaching is not deep or particularly profound. But he tells plenty of humorous stories and will keep the attention of a younger Christian reader. Some of his teaching seems a bit different, such as when he gives advice on how to know God’s will. He suggests you: 1) examine your possibilities (something an atheist does), 2) you consider your obsessions (something else an atheist does), 3) you consider your opposition (something few people do). It seems odd to suggest that considering those who oppose you is one of three ways to know God’s will! It would have seemed that, with only three points, there might have been a more helpful list.

Second, Noble can get a little on the edge. Even Andy Stanley alludes to this in his Foreword. Noble talks about passing out in the shower, passing gas, “peeing” in someone’s cornflakes, and “dropping the f-bomb.” You can certainly see evidence both that Noble is still relatively new as a Christian himself, and also that he has developed his craft speaking to youth audiences. For some readers, his plain speaking, to the point of crudeness, might be a little much.

Third, it isn’t a very “deep” book. That is fine if it is intended for a novice audience. It could serve as a helpful primer on the Christian life for young people. But for more mature Christian audiences, this probably will offer little that is new or insightful.

As I read this book I gained a new appreciation for what God had done in Nobles own life personally. It truly is phenomenal how God has used him to build such a large, dynamic church and to reach so many people for Christ. I also suspect that, should Noble continue to write, his books will gain a greater depth and breadth in the following years. For now, however, there are other authors who might have more to offer the serious Christian reader.

by Richard Blackaby

[rating:4.0]

(New York: Harper Perennial, 1988)

385 pgs

This review is somewhat unusual, as it is for a book that was first published in 1988. You may have already read it. But if not, then you ought to. My son Mike introduced me to this book after he was required to read it for one of his Ph.D. seminars. He said he thought I’d like it, even if it disturbed me. He was right.

Paul Johnson is an English historian and a prolific writer. I thoroughly enjoyed his British wit and sarcastic comments throughout! His breadth of knowledge is impressive and his writing style makes reading history pleasurable. While the book is getting older, his point as well as his warnings, continue to be well worth the read.

Johnson claims that ever since the advent of Jean Jacques Rousseau, there has been a host of intellectuals who felt it was their calling to ridicule the teachings of the Church, while simultaneously offering their own advice on how humanity ought to live. What Johnson charges these would-be reformers with has only been magnified in recent days. Every talk show and magazine provides ample space for self-described “experts” to pontificate on society’s ills. What is puzzling to those who take time to consider it, is that though these seemingly brilliant men and women may indeed be unparalleled in their knowledge of physics or brain cell research, or philosophy, it does not necessarily mean they equally insightful into issues related to the breakdown of the home, drug use, or the national economy. Yet interviewers delight in broadcasting their opinions. Perhaps they do so because these intellectuals are so confident they have the answers desperately needed by society, or perhaps it is because their opinions always generate fresh headlines and additional viewers. It is the modern influence of such intellectuals that Johnson aims his considerable literary weapons.

Johnson maintains that society has always been imbued with intellectuals, but in the past, men such as Newton or Erasmus accepted the basic teachings of Christianity and applied their vast intellects to understanding their world from Christian foundations. But, with the emerging of Rousseau, a new breed of thinkers emerged who rejected Christian beliefs and teachings and placed their own thinking as the source of society’s moral authority.

Johnson claims that it is only fitting that, as these intellectuals have leveled their fiercest critiques against Christianity and its proponents, that they be likewise subjected to the same intense scrutiny. Johnson introduces his book by saying; “This book is an examination of the moral and judgmental credentials of certain leading intellectuals to give advice to humanity on how to conduct its affairs” (ix). Johnson devotes chapters to various thinkers such as Rousseau, Shelley, Karl Marx, Tolstoy, Bertrand Russell, Jean-Paul Sartre, and Ernest Hemmingway.

Some of the highlights of Johnson’s survey are sufficient for this review. Most of those he surveyed were enormously vain and egocentric. They also tended to use (or abuse) people to accomplish their purposes. Yet, because they believed they had a higher calling than most mere mortals, the moral standards they prescribed for others generally did not apply to them. So, many of these people were serially unfaithful to their wives, yet they flew into a jealous rage if their spouse cheated on them.

There is also a pathological lack of concern for truth. Most of their autobiographies and memoirs are jammed with self-seeking falsehoods. Johnson rightly asks how people with so little regard for truth can be trusted with the well being of society. There is also blatant hypocrisy. For example, Rousseau wrote much on rearing children and the educational system. Yet he himself had all of his children carted off at birth to an abysmal orphanage so they would not disturb him as he engaged in great thoughts. Karl Marx wrote for the workers in factories, yet he himself never stepped foot in a factory and the only working person Marx every associated with was a house servant in his home whom he regularly exploited.

Many, if not all of those Johnson examines had disreputable personal lives. Most had multiple mistresses and spouses. Several were raging alcoholics and drug addicts. Many exploited people and could not maintain friendships with any except sycophants. Interestingly, Johnson points out that many of the intellectuals promoted violence to attain their goals, and, though they themselves shunned physical conflict, their writings and speeches often incited others to murder and even genocide. By the time you finish reading Johnson’s depiction, you don’t like these people. Yet tragically these are the people whose thoughts have dramatically impacted modern society. Johnson will open your eyes to how our society is being shaped by people whose own moral and spiritual lives are in ruins.

While Johnson does his best to remain objective, it becomes clear at times that he thoroughly despises his subjects. Perhaps the evidence he uncovered left him no choice. You are also left wondering if you can trust one intellectual who condemns others. Later in Johnson’s life it came out that he himself had been involved in an eleven year-long affair of his own. His former mistress eventually blew the whistle when she became offended at Johnson’s moralizing about others.

Nevertheless, Johnson raises a significant, and extremely relevant point. It has long been known that wars had been fought, and people assassinated because of what was being taught in seemingly ivory towered university classrooms. People who thought that innocuous college professors had no influence on society were merely deluding themselves. However, this is one of the most compelling studies to expose the spiritual and ethical wasteland from which so many of these writers espouse their views. Reading this book will certainly affect the way you listen to the next talking head you watch on a television news channel.

by Richard Blackaby

[rating:5.0]

(Grand Rapids: Zondervan, 2005)

176 pgs

Although this book is slightly dated (2005) its insights and observations of the impact of the media on our message is almost overwhelming. In fact, for those of us who have repeated the mantra “the media may change, but the message stays the same” will likely never repeat that message again after reading this book. Shane Hipps’ writing style is incredibly informative and incredibly engaging, almost spell-binding as he unravels the realities of media, both old and new, on culture and on the church. From the inception of our alphabet, to telegraph, photographs, TV and the internet, Hipps portrays a compelling argument for taking a second look at the outcomes media is having on how we do church. Not only do) his observations and conclusions impact how we DO church, but they inform on what church has become and where it needs to make course corrections.

For those of us who wholeheartedly embrace every new innovation of modern technology and thrust it into our ministry, this book will help us take a sobering second look at purposes and outcomes of adding new media innovations in our ministry. Drawing heavily from Marshal McLuhan (60’s media guru) much of Hipp’s observations and critiques are dead on for the church today. In particular are the four questions that McLuhan proposed when evaluating any particular media, which he proposes is an extension of one of our human senses: 1. What does this media enhance? 2. What does it reverse (look like in the extreme)? 3. What is it making obsolete? 4) What does it retrieve (or is it based upon from the past)? He gives the example of surveillance cameras. They enhance our vision; taken to the extreme they subvert our own personal privacy and promote feelings of vulnerability; they retrieve the medieval city wall which protects and imprisons citizens; and make obsolete neighborhood watch groups and oral testimony. These questions apply to the media of print, websites, graphic designs, even preaching.

What Hipps clearly suggests is that new may not necessarily be better when it comes to the church. There are always certain things that are sacrificed when the media changes that we may or may not even notice. For example, our online classes, video projected preachers, and emails are counterproductive to building community and instead promote isolation and individualism – the opposite of what a church goal should be. We think they are more “efficient” but instead they are undermining what the church is for.  We may choose to send an email to a church member saying, “I am praying for you” because it is efficient and expedient, but what they need is a phone call and a prayer, or even better, a visit from a friend who will pray for them.

He further suggests that we consider again McLaren’s assertion that the media is the message when it comes to presenting the Gospel. Simply put, you cannot separate the message from the media, and the media actually changes the message. Even the “Gospel” changes depending on where it is presented. In South America the Gospel focuses on freedom from oppression. In North America the Gospel is about repentance and freedom from sin. In Asia it is about the power one has in Christ. It is presented in each place according to the cultural needs of the society. But there are certain limitations media has when presenting the message of the Gospel, and the media can seriously limit the message as well.

The end of the book is less compelling, but still thought provoking as the author seeks to apply some of these concepts to the church. I can say my thinking has been profoundly changed regarding media since reading this book, and I whole-heartedly recommend it to anyone who loves asking “why are we doing this?” instead of blindly jumping on the latest bandwagon.

by Tom Blackaby

[rating:4.0]

(Carol Stream, IL: Tyndale Publishers 2008)

401 pgs

I admit that this is the first book on “end times” theology I have read. That being said, I am not quite sure this book is actually about the end times (applying every part of Revelation to modern events) as it is about explaining the relationship of Ezekiel’s chapters 38-39 to contemporary politics and world power’s. Perhaps I don’t fully understand what “end times” prophecy is all about, but regardless, the contents of this book were somewhat riveting if not intriguing when viewed from “the third lens” of the Bible. Whereas Rosenberg’s other books are fictional accounts based on Bible prophecy, The Epicenter is non-fiction dealing with specifically Ezekiel’s prophesy.

A quick internet search of Rosenberg indicates, “Joel C. Rosenberg (born 1967) is an American communications strategist, author of the Last Jihad series, and founder of The Joshua Fund. An Evangelical Christian, he has written five novels about terrorism and how he says it relates to Bible Prophecy, including Gold Medallion Book Award winner The Ezekiel Option, along with two nonfiction books, Epicenter and Inside the Revolution, on the alleged resemblance of biblical prophecies and current events.” Rosenberg is a controversial figure in the Christian community because of his various eschatological positions, and he is a controversial figure in society because of his exposure of Islamic goals and strategies. He has been interviewed by CNN as well as other major news agencies, spoken to military leaders at the Pentagon as well as government leaders over the years in an advisory capacity.

The reason I read the book primarily is because it is outside my normal genre of reading, and I had a desire to understand more of where such writers are coming from. I have to say I enjoyed reading accounts of conversations, news articles, and historical events as they pertain to the Bible (according to Rosenberg). The book is chalk full of information including primary accounts of conversations with international leaders and quotes from well-known political leaders. I particularly enjoyed  learning about the Temple Mount, current plans for recreating the Temple and temple articles that are already fashioned to be consecrated for use in a Third Temple.

I particularly enjoyed learning about both Jewish and Muslim perspectives on the past and the future and what a Christian response should be. Rosenberg makes many assertions and connections to modern Middle East policy and activity with the prophecy God gave to Ezekiel (38-39) which, to me, seem plausible and believable. That being said, I am well aware of the myriad of prophetic writings that have come and gone over the last century without fruition.

It would be easy to get bogged down in the many transcripts and recollections of speeches, or the long explanations of historical events, but the book did have a flow to it that allowed me to read it in basically two sittings. Having not before read anything like this, my thinking has changed and my senses will be looking for continued activity from Russia and Iran in particular after having read this book. I am not a conspiracy theorist in any shape or form, however, I am also not blind to the reality of politics and international intrigues having lived overseas for extended periods of time and travelled now in 40 countries.

Because this book was last printed in 2008, it is somewhat dated, but does relate information up to many of the recent international events pertaining to Israel and the Middle East including Iran’s insatiable desire to gain nuclear weapons, which may already have now occurred. However, the imminence with which it suggests serious international clashes to occur are now going on 5 years. No timelines were given and not guarantees offered as to when future events would unfold.

What Rosenberg ends with is God’s ultimate control over world affairs and His will that will be accomplished regardless of what decisions are made by mankind. In other words, we are not the determiners of our destiny, God is. But Christians should be aware of the signs of the times and “be about our Father’s business” in the meantime. Intriguing book, well written, well researched, and God-centered.

by Tom Blackaby

[rating:4.0]

(Grand rapids: Zondervan, 2012)

350 pgs

There is no question that Andy Stanley is an outstanding communicator. Son of the extremely influential pastor, Charles Stanley, Andy has developed into one of the most influential pastors in America today. In his book, Deep and Wide, Stanley offers interesting, candid, and at times, thought provoking insights into what led him to develop the popular North Point Community Church in North Atlanta. In his latest book, Stanley presents much to think about. And, whether you ultimately agree with all he says, this book is helpful in addressing critical issues for today’s church.

Having read James MacDonald’s book, Vertical Church, before reading this one, I would suggest readers do the same. I believe both present their cases well, for their particular perspective. MacDonald argues we are too driven by pleasing people and not enough concerned with pleasing God. Stanley argues that churches are not sensitive enough to unchurched people and they need to make adjustments to make visitors feel more at home. Both points have merit. Regardless of which perspective you lean toward, both books will make you think.

Stanley is a master at sound bites, and he has a number of them in his book. He begins by saying, “As leaders, we are not responsible for filling everyone else’s cup. Our responsibility is to empty ours” (11). His fundamental point is this: “I think every church should be a church unreligious people love to attend” (12). Stanley models one thing well: He is clear on his and his church’s mission, which is to make his church one that unchurched people enjoy attending. Stanley’s argument is that, if unchurched people keep coming, they have a chance of having God’s word penetrate their heart. He claims: “We don’t grade ourselves on size. We grade ourselves on how attractive we are to our target audience” (15). Even if you do not agree with all of his points, reading Stanley’s book should drive you to be more intentional about what you do believe.

Stanley grew up in the traditional First Baptist Church of Atlanta with a famous father as pastor. When First Baptist Church purchased land to the north of downtown, they asked Andy to launch a satellite campus that would eventually merge with the main campus once it relocated north. In 1992 they launched the new congregation with 700 people (31). Soon it was running over 2,000 adults. Andy reveled in discarding traditional church trappings and intentionally reaching out to the unchurched. However, things came unraveled for Andy during his parents’ high profile divorce. Andy recommended to his father that he resign his church and to allow the congregation to re-issue a call to their now divorced pastor. However, Charles viewed that suggestion with suspicion, wondering if his popular son was trying to supplant him (39). This caused untold hardship and sent the father and son into two years of weekly counseling to try and preserve their relationship (40).

Ultimately, Andy resigned his church and launched North Point Community Church in 1995 (47). 1500 people showed up at their organizational meeting (47). The rest, as they say, is history. Throughout the book, Stanley shares his rational for the unique type of church he developed that has been unusually effective in reaching unchurched people.

Stanley notes that the early church was “fueled not by what they believed, but by what they had seen” (51). He also charges: “Say the word ‘church’ today and very few people think ‘movement’” (54). He argues that most churches focus on their members. He notes: I grew up around people who believed the church was for saved people who acted like saved people” (73). He notes that the problem with that perspective is that it simply fills the church with hypocrites

Interestingly, perhaps, for a church of its size, Stanley says he embraces “the glorious mess” (78). They keep policies and rules to a minimum. They also break a number of traditional rules. They promote people into leadership roles quite early and without formal leadership training. He claims: “We put people into leadership roles too early, on purpose” (79). His point is that people don’t really know what they need until they are in the middle of that need. His church lets people get into the deep water so they recognize their need to learn how to swim. They also allow unbelievers to assume leadership roles (80). You can join their church Online without ever talking to anyone in person (81). The church also supports non Christian charities in their community led by non Christians. Stanlely believes churches isolate themselves too much from their community and try to reinvent the wheel at times. However, to be baptized you must be willing to have a five minute video made that is shown to the congregation (81).

Stanley’s point is that as many barriers as possible ought to be removed from people coming to church and hearing the Gospel. He comments: “Becoming Jewish would require surgery. If you think membership standards are high in your church, think again” (88). His philosophy of ministry comes from Acts 15:19 where the early church sought to make it as easy as possible for Gentiles to come to Christ. Any unnecessary obstruction was removed.

Stanley insists that you can be intentional about making unchurched people feel welcome without having to compromise your message. He has built the discipleship of their church in an untraditional manner. There are five “Faith Catalysts” that are emphasized. These are:

1. Practical Teaching
2. Private Disciplines
3. Personal Ministry
4. Providential relationships
5. Pivotal Circumstances

Stanley makes some strong points for these being an intentional part of a church’s programming. He suggests: People are far more interested in what works than what is true” (114). His point is that preachers often pride themselves in being doctrinally correct, but people see no relevance to their lives with what is being preached. He argues: “If people are more interested in being happy, then play to that. Jesus did” (115). He is arguing that Jesus connected with where people were, and then drew them to where they needed to be. He also offers the intriguing question: “What is it like to be on the other side of me?” (116).

In defense of utilizing unbelievers he argues: “Before you judge me, every church has unbelievers involved in their ministry. The difference is, we do it on purpose, and in most cases we know who they are” (128). He has a number of important comments such as, “The sermon begins in the parking lot” (157). And, “If you don’t define what excellence looks like for your staff and volunteers, they will define it for themselves” (163).

Stanley offers an apologetic for being seeker sensitive that can be controversial at times. He notes: “To seek and to save the lost, you must first capture their attention” (173). He also argues: “It’s the presentation that determines interest in the content” (176). Concerning presentations he explains: “A great presentation is one that makes a well-known text come alive through illustration and fresh application. Face it, David always beats Goliath, and there will always be ten commandments. The only thing that changes is the presentation” (175). He confesses; “We’ve gone to great lengths to protect our audiences from presenters who aren’t engaging” (178). One interesting approach is to separate those who are good at content or logistics from the presenters. Some people present well but are shallow on content. Others have deep insights but are boring communicators. Stanley urges church leaders to let people play to their strengths and to avoid areas they do not do well. He also acknowledges that he spends a great deal of time crafting sound bites (183). He wants to communicate in a way that causes people to keep thinking about what they heard long after the service is over.

Stanley makes the key observation that “The approach a church chooses trumps its purpose every time” (194). In defending himself from critics who claim he is “selling out” the Gospel, he argues: “Does this mean we tailor the content to non Christians? Nope. We tailor the experience to non Christians. There’s a big difference” (197). He goes into detail about the template he uses to design the service each week. He suggests: “A template doesn’t put your team in a box. Your team is already in a box” (199). He adds: “Your current template is perfectly designed to produce the results you are currently getting” (201).

In their services, they begin by making it comfortable for unchurched visitors. He notes that “comfort” takes precedence over “theological” at this point (210). In his services, the band might begin with a Beatles song or something that is familiar to unchurched people. He argues that it is not fair to invite unbelievers to church and then ask them to do something for which they feel uncomfortable, such as worshipping (215). He points out that many people do not like to sing, and song leaders need to be mindful of that (217). Stanley agrees that their approach cannot cause people to accept the message. Yet he claims: “But our whole approach to sowing the seed of God’s word does not determine whether the seed will take root, it does determine whether an individual is open to returning the next week for another round of sowing” (221). Stanley observes of the high drop out rate of young people in church; “but there’s no mystery as to why they drop out. I’m convinced they drop out because nothing compelled them to stay” (230-231).

He makes some statement that will raise eyebrows, such as; “Content isn’t everything. It’s the approach that makes all the difference” (233). He does comment that, “Every innovation has an expiration date” (265). What is “cutting edge” today will be old fashioned and behind the times tomorrow, yet there will be church leaders who cling to those methods because they worked once. Stanley also observes: “In 100 percent of the cases, the leaders who can’t get their people to change, can’t articulate their visions either” (271). When it comes to change, Stanley quips; “Date your model and marry your mission!” (284). He also notes that many churches hire pastors or teachers or chaplains, but not leaders (294). He suggests: “But knowing the Bible does not a leader make” (295). He claims that there are leadership skills that greatly help in ministry. He points to the Apostle Paul as a highly ambitious and skilled leader who was the most effective in the New Testament (296). I am not sure if Stanley is tongue in cheek when he suggests that the former untrained fishermen were bound to Jerusalem until the risen Christ called Paul to shake things up in the early church. Stanley also says, “We say silly things like, ‘It’s not your ability that matters; it’s your availability!’ Really? You wouldn’t choose a surgeon based on that criteria would you?” (297). I am not sure I agree with Stanley here. I know what he is addressing when people blithely assume they can provide mediocre effort but get divine results. But the difference between a surgeon and serving God is that God guides you and empowers you when you are doing His work. I don’t know that we necessarily select a surgeon and a minister in exactly the same way.

In the final section, Stanley seeks to challenge the existing church to transition to being more outward focused. He points out that once the Holy Spirit came at Pentecost, “the church left the building” (313). He also urges churches to stop praying for protection and to start praying for boldness (312). He makes the great point that “If you want to know what Jesus meant by what Jesus said, pay attention to what Jesus did” (298). Stanley concludes by asking a compelling question: “Are you really content to spend the rest of your life doing church the way you’ve always done it?” (311).

Overall, I enjoyed reading this book. Stanley is a great communicator and he says things in a way that makes you think. He gets a little too “home spun” at times, using the word “heck” a little too often. But there are perhaps three major issues that need to be considered.

First, Stanley’s model is very much about a performance, attractional model. He readily admits that the major event of the church week is the weekend service. But developing a home run experience for unchurched people who are used to being entertained means putting enormous pressure on the staff. It also suggests that the primary tool of evangelism is the service rather than through the average believers who have been disciple to evangelize their friends throughout the week. While Stanley is correct to urge ministers to be at their best, most ministers cannot compare with Stanley as a communicator. You can only broadcast Stanley’s sermon into so many auditoriums on Sunday!

A second and more fundamental issue is whether the Sunday service ought to be primarily driven by unchurched people. Stanley believes we should not pressure unchurched people to worship when they are uncomfortable doing so. A valid question would be whether unbelievers are even capable of worship. Which begs the question: If worship is the lifeblood of believers, then why would you forfeit their prime worship time so you could accommodate people who cannot worship anyway? This is a complicated issue. Stanley is correct in that too many churches are utterly insensitive to outsiders in their services. But should the Sunday morning service be primarily about the guests? If your mature Christians are focused on making unbelievers comfortable, when do they worship? To often the church confuses evangelistic services with worship services. This is why I think it is good to read this book and Vertical Church in tandem. There are strong points to be made for both perspectives.

Finally, the focus on presentation as more important than content raises some questions. Certainly ministers could learn much from the masterful way Stanley uses presentation. But one wonders what the apostle Paul would say about this. He acknowledged that the foolishness of the Gospel was powerful enough to transform lives. Nevertheless, Stanley has also demonstrated that churches ought to be intentional about how they present their message.

This is a book that presents the “seeker driven” model well. Even if you do not agree with everything he says, there are plenty of helpful nuggets here to help make our ministries more effective. I’d recommend people read this book and then think carefully through the issues presented. I am going to rate this book quite high, not because I agree with everything Stanley says, but because he offers plenty of things to think about as well as some solid advice worth implementing right away.

by Richard Blackaby