Tag: evangelical

Book Briefs: “Old-Earth or Evolutionary Creation? Discussing Origins with Reasons to Believe and BioLogos”

~ Bob Hayton ~ 1 Comment

Science and Faith are at a crossroads in today’s world. The new atheists like Richard Dawkins, Christopher Hitchens, and Stephen Hawking are pushing the conclusion that Science rules out Faith. No need to believe in a “God of the gaps” anymore. Everything can be explained by Science.

Christians can seem to corroborate this view by disputing the widely held claims of Science and clinging stubbornly to a young earth based on their interpretation of the first book of the Bible. Case in point. You either take Science, or you hold to your Faith.

Increasingly, evangelical Christians are moving away from an “anti-Science” approach (which itself largely stems from the 1961 book The Genesis Flood by John Whitcomb and Henry Morris), and embracing an “old-earth creationist” approach which has an affinity with evangelical positions held widely from the 18th through early 20th Centuries. Two of the most influential Christian organizations which respect Science and hold to an old earth, yet also stand against the new atheism and its denial of a Creator, are Reasons to Believe (RTB) and BioLogos.

The main difference between the two is RTB’s denial of evolution as the mechanism by which God created animals and man. Instead RTB believes in a series of special creative acts throughout Earth’s long history. BioLogos on the other hand, sees evolution as testament to God’s handiwork and not at all antithetical to a belief in human exceptionalism and humanity’s creation in the Image of God. Their approach is termed evolutionary creation.

Such is not a small difference, but over the past several years representatives from both of these organizations have met routinely to dialogue and better understand their respective positions. This book is one of the results of that ongoing interaction. The moderators for their meetings have been professors at a number of Southern Baptist institutions, who mostly represent a young earth approach. Each chapter in the book starts with one of the Southern Baptist moderators presenting the stage for that chapter’s topic and asking questions of both organizations.

Rather than being a typical “two views” book, the use of moderators keeps the tone gracious and the result is an introduction to the views of both organizations on a host of important topics related to the intersection of Science and Faith generally, and on the evidences for evolution in particular. Key topics covered include how each group explains natural evil and death predating “the Fall”, what range of options concerning Adam and Eve are viable positions for each group, what role does natural theology play, how does the Bible inform their scientific positions, how is the fossil evidence for evolution and particularly the hominids best explained, and how does genetics support each group’s position.

This book delivered a fantastic introduction to each organization and points the way forward for further research. It will introduce people to viable evangelical positions and raise questions and evidences that the reader may not have thought of before. It is a technical book, and there will be sections over the head of the average reader, but for the most part the moderators do a good job of keeping things grounded.

For those who hold to a young-earth, there is not much in this volume that directly addresses the evidences for an old-earth and why each organization holds to that understanding, even though one or two of the moderators seem to ask for some of this. Instead both groups agree and move on to the areas where they disagree. In a few of the chapters, there are points I would have raised for or against a given position that don’t arise. I am surprised, for instance, that the fusing of two chromosomes found in chimpanzees into a single chromosome found in humans is not brought up (as potential evidence for evolution to be dealt with) in the chapter on genetics. That being said, I learned a lot more about genetics than I had previously, and that illustrates the only real problem I have with this book: there is so much more that could be said in any of these chapters! But all things considered, the editors do a great job of including as much content as they do and still keeping the book readable.

Above all, this book does a great job illustrating how Christians can and should interaction on such issues. The gracious spirit and charitable dialogue found here should be an example for all of us as we think through how best to comprehend the data that Science continues to bring forth in light of the bedrock reality of the Authority of Scripture. This book goes along way toward lighting the way for those who seek to embrace both Science and Faith, and at the very least it advances the discussion in meaningful ways.

Blurbs:
“This conversation is definitely worth listening to! The book is deeply satisfying, with knowledgeable and articulate advocates of differing positions expounding on areas of disagreement clearly as well as respectfully. At the same time, it is deeply unsatisfying, but in a good way: I found my own assumptions challenged, my horizons stretched. I think differently after reading it. An excellent job by all participants, moderators included.”
—C. John “Jack” Collins, professor of Old Testament, Covenant Theological Seminary, St. Louis

“This Reasons to Believe and BioLogos conversation is highly commendable, and it’s important for a number of reasons. First, its tone is irenic, gracious, and humble. Second, its participants trust the Christian integrity of the other conversation partners. Third, it takes the authority of Scripture seriously as participants grapple with the implications of biblical interpretation in light of scientific discovery. Fourth, the Southern Baptist theologians serving as moderators are effective in guiding and focusing the conversation as they call for clarification and further elaboration from both sides. Finally, this conversation takes for granted the strong evidence for an ancient earth, allowing the discussion to push past the young-earth versus old-earth debate to far more pressing issues needing attention within the Christian community”
—Paul Copan, professor and Pledger Family Chair of Philosophy and Ethics, Palm Beach Atlantic University, coeditor of The Dictionary of Christianity and Science

“Origins, particularly human origins, continues to be a controversial issue among evangelical Protestants. In Old-Earth or Evolutionary Creation?, the organizations BioLogos and Reasons to Believe model a respectful interchange of ideas in spite of their significant differences. The result is an intelligent and illuminating discussion of this crucial and timely topic.”
—Tremper Longman III, Robert H. Gundry Professor of Biblical Studies, Westmont College

Where to Buy:
Pick up a copy of this book at any of the following online retailers: Amazon, ChristianBook.com, or direct from IVP.

Disclaimer:
This book was provided by IVP Academic. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Three Historic Approaches to Separation

~ Bob Hayton

Just wanted to call your attention to Justin Taylor’s brief history of Fundamentalism and Evangelicalism that he recently shared on his blog. A key section in this brief history, which focuses on the years 1920 through 1962, is Taylor’s thoughts about “three approaches to separation.”

Three Approaches to Separatism

Emerging from this 1957 division, and continuing through the intra-denominational controversies of the Lutheran Church Missouri Synod and the Southern Baptist Convention into the 1980s, there was conservative agreement that personal holiness was a necessity and that separation from moral sin was required. But beneath this general principle, there were three overlapping approaches to separation within fundamentalism.

First, there were denominational reformers who believed they should stay within a denomination and fight for its doctrinal and moral purity.

Second, there were denominational separatists who believed that faithful Christians should extricate themselves from denominations and professing Christians influenced by modernism and therefore apostasy.

Third, there were ecclesiastical separatists who were also secondary separationists, refusing to have fellowship with fellow conservative dissenters who did not withdraw from apostate denominations.

What must be noted here, and is often overlooked in discussions of fundamentalism, is that the original fundamentalists were in categories 1, and sometimes 2. But category 3 was largely the result of post-1957 fundamentalism and represents a new phase of development. (Read Taylor’s whole article)

I agree that historically, the third viewpoint on separation gradually grew over time. What fundamentalist critics of John Piper, Mark Dever, Tim Keller and others fail to note, is that often these conservative evnagelical leaders have a lot in common with historic fundamentalists who held to the first approacth to separation. The conservative turnaround of the SBC is testament to the fact that the second and third approaches to separation are not always necessary.

“The New Calvinism Considered: A Personal and Pastoral Assessment” by Jeremy Walker

~ Bob Hayton ~ 2 Comments

The New Calvinism Considered by Jeremy WalkerBook Details:
  • Author: Jeremy Walker
  • Category: Church & Ministry
  • Book Publisher: Evangelical Press (2013)
  • Format: softcover
  • Page Count: 128
  • ISBN#: 9780852349687
  • List Price: $11.18
  • Rating: Highly Recommended

Review:
The resurgence of Calvinism in the English speaking world in the last few decades has recently attracted a lot of attention. Christianity Today devoted an issue to the “Young, Restless, [and] Reformed” movement, and Time magazine dubbed the “new Calvinism” as one of the top ten ideas changing the world in 2009. And like any movement it has its detractors. Liberals inside and out of evangelicalism, are alarmed by its bold stand for complementarian (as in, non-egalitarian and anti-feminist) family values. Theological progressives deplore its “barbaric” insistence on penal, substitutionary (and by nature, blood-y) atonement. Mainstream evangelicals — charismatics, Baptists and non-denominationalists alike — are suspicious of the movement’s unabashed celebration of Calvinism. Groups who are more similar to the new Calvinism often decry the movement the loudest. The Reformed (with a capital “R”) are tempted to begrudge or belittle this movement: they were real Calvinists all along (and don’t see any need for a resurgence) and by nature, they are suspicious of anything not grounded in a several-hundred year-old Church confession or creed. Fundamentalists and those of their ilk, see a real threat in this movement: it can’t be easily pinned down and there is too much variety and not enough healthy separation from error.

New Calvinism is not exactly new anymore. And like any movement, it isn’t perfect. There are blind-spots, foibles and let-downs. Yet no one can deny the infusion of spiritual life that has accompanied this wide-ranging return to the Reformation. New and revitalized churches, a no-holds-barred approach to evangelism and mission, and a passionate advocacy of theology (and truth) are hallmarks of the movement. Even if you have quibbles with where some land on any number of doctrinal or practical issues, you should appreciate that by and large, the heart of this movement is one that yearns for God’s glory, that prizes a gospel of Grace, revels in the freedoms won by the cross of Christ, and both reveres Scripture and listens to the moving of the Spirit.

While the “new Calvinism” as it is often called, is mostly an American phenomenon, its influence is spreading to the United Kingdom and beyond. And it is from England that a new critique and thoughtful evaluation of new Calvinism has come. Jeremy Walker, a young pastor who contributes to the influential Reformation21 blog, has written a short examination of the movement: The New Calvinism Considered: A Personal and Pastoral Assessment (Evangelical Press, 2013).

This work is the first book-length critique of new Calvinism I have read, although throughout its pages Walker refers to countless internet discussions where critiques first surfaced. Having lived online through my blog, and interacting with some and reading others of the discussions first-hand, I can appreciate much that Walker is saying that some readers may miss. But I’m getting ahead of myself.

The book attempts first to characterize and classify the movement of new Calvinism. This in itself is a chore, I’m sure. And after he helps readers have a better sense of what he is talking about, he begins by pointing out several good qualities and positive effects of the movement. He then rounds out the book with cautions, concerns and his concluding counsel.

At the onset, Walker lays out his motives and the nature of his critique – a personal and pastoral assessment. He understands that he won’t be able to avoid generalizations, but does a good job underlining the fact that there is a broad spectrum in this movement and that not every critique will be valid for all. That being said, we must still evaluate how successful he is in his attempts to fairly characterize the movement. In describing new Calvinism, I felt that Walker’s Britishness hampered his ability to clearly assess and comprehend the movement. He acknowledges as much when he claims “I have something of an outside perspective on those [American] aspects of it” (pg. 11). This is evident as he points out the movement’s tendency to lift up individuals as standard-bearers to rally around – a very American trait which is as common among most of new Calvinism’s American critics as it is in new Calvinism itself. For every critic who singles out someone like John Piper as being a personality around which people “fawn” and hang on his every word, there is an equal part of adulation for someone like John MacArthur and his ability both as a teacher and as one who points out the flaws in parts of the new Calvinism movement. Another example where Walker misjudges the movement is in his criticism’s of the movement’s pragmatism and commercialism. It could be argued that a significant portion of the movement has made great strides in pulling themselves and their churches away from the pragmatism-driven American Church circus of the 80’s and 90’s. Bill Hybels and Rick Warren aren’t new Calvinists, and it is their influence among others, that has propelled a market-driven approach filled with business practices that John Piper has so eloquently decried in his book Brothers, We are Not Professionals. The Together for the Gospel conference can look big, staged and pragmatic from afar, but in comparison to some of the over-the-top, marketing-focused, gimmicky Church growth conferences that abound in America, it is really quite tame.

Of necessity, Walker points out concrete example after example to illustrate his concerns. And while they do help gain a sense of where he is coming from, they can also blunt his critique when the example doesn’t quite fit, or the context of an incident is missed in his use of it. Several times he singles out Mark Driscoll as an someone who embodies his particular critique. I don’t know many new Calvinists who are total Driscoll fan-boys. Many of us have concerns with some of his ministerial choices and don’t hold him as a true bell-ringer for this movement. Another problem with his examples is that at times it feels like he is rehashing blog-wars in a book to expand their influence. Often the blog-wars are dirty and statements and events are blown out of proportion to make a point, and this book suffers from the same problem at times. John Piper is taken to task for inviting Douglas Wilson and Rick Warren at different times to his Desiring God National Conference. Yet the nature of such conferences and the way they are handled at Desiring God, is a forum for discussion more than a blanket endorsement of the speakers. And while, Walker admits that the new Calvinism is not a denomination or a Church, he laments that no official action is taken for errors or misjudgments like this. The Gospel Coalition’s lack of [enough] action in the case of the Elephant Room incident where James McDonald and Mark Driscoll invited T.D. Jakes and treated him like a brother in Christ (not directly challenging him on his anti-trinitarianism and prosperity gospel teachings) is a case in point. The Coalition can’t really act, and respects the privacy of its inner workings. Not long after the incident both Driscoll and McDonald stepped down from official positions with TGC. And TGC’s leaders, Tim Keller and Don Carson drafted a statement about the matter explaining their actions taken. This isn’t enough for Walker, and it wasn’t enough for many bloggers either. But it is some action, and it is short of an official churchly action precisely because TGC is not a church.

As an appreciative member of the “Young, Restless, Reformed” movement (although the middle descriptor doesn’t exactly fit, I think), I cannot but speak in defense as I have above. But let me stress, there is much in this book that is worthy of your time. He does point out some important issues, and we do ignore thoughtful critique of our movement at our own peril. He points out the openness to the charismatic gifts and a looser, more open view of culture as areas of concern. Both areas are places where one can easily drift along in the movement unthinkingly following the ethos of others. Each item warrants thoughtful and personal study of the Scriptures and we ignore this to our peril. His other most poignant critique hits hard on the area of sanctification and holiness. In new Calvinism’s zeal for the gospel of grace, he fears we run hard to the opposite error: antinomianism. Having been freed from legalism, we tend to view laws of any kind as the problem, rather than our hard hearts. He makes the intriguing parallel that while many profess to be recovering Pharisees, almost no one admits to being the “recovering tax collector” (pg. 79). He is worthy of quoting on this point:

Again, let me point out that legalism is the pursuit of obedience with the intention of earning acceptance or merit and not the pursuit of obedience in accordance with God’s law as one redeemed by grace….

My fear is that this view will become very attractive to people who want the privileges and benefits and eased conscience of a Christian profession without the demand for holiness being pressed into their hearts resulting in the vigorous pursuit of godliness. Clearly this is not the intention of the new Calvinists by and large… But my concern is that this teaching may create an atmosphere in which liberty is made a cloak for license. (pg. 82-83)

Walker challenges his readers to just “be Calvinists” (pg. 107). He wants them to stay true to God’s Word no matter what movements swirl around them. His call is right even if some of his criticisms are ill-founded or off-base. We do need to be careful to pursue godliness. We should be wary of the deceitful pull of ecumenism and the dangers of an arrogant triumphalism that some are seeing as a byproduct of new Calvinism. We serve Christ not the latest fad. I do have confidence that much that has been gained through the rise of new Calvinism is not mere chaff to be blown around with the winds of change. I have seen lives transformed as they discover the gospel of Grace and the doctrines of Grace through the writings and ministry of many of the new Calvinist leaders. I trust that while I became a Calvinist through this new movement, that I will remain true to the Word of God and “be a Calvinist” no matter what happens as seasons come and go.

Walker’s admonition to his audience of people not quite sure what to do with new Calvinism can be equally applied to those of us who are tempted to bristle at any criticism of our movement:

We are not called, first and foremost, to spend all our time worrying about other shepherds, but more to give ourselves to following the Great Shepherd in our convictions and actions. We must look first to ourselves in this regard and ensure that our doctrine and our practice marry, that we manifest degrees of heat and of light that are coordinate with and complementary to one another. We neither know all we should, nor do all that we know, and it is in the equal march of faith and life, knowing and doing, telling and showing, that we gain the platform that will enable us to serve our friends who differ from us in other respects. (pg. 107-108)

This kind of thoughtful reflection and eloquence of speech characterize this work. Walker is bold and forthright but he aims to be fair and charitable. His message deserves to be read widely, and his conclusion heeded by all on every side of this. May we all be found faithful, and my the Lord’s work continue, come what may.

About the author

Jeremy Walker was born to godly parents and was converted to Christ during his teenage years. he serves as a pastor of Maidenbower Baptist Church, Crawley, and is married to Alissa, with whom he enjoys the blessing of three children. He has authored several books and blogs at Reformation21 and The Wanderer.

Where to Buy:
  • Amazon.com
  • Christianbook.com
  • Direct from Evangelical Press

Disclaimer:
This book was provided by Evangelical Press. The reviewer was under no obligation to offer a positive review.

John Dickerson on the Fragmentation of Evangelicalism

~ Bob Hayton ~ 2 Comments

The Great Evangelical Recession by John S DickersonIn my recent review of John Dickerson’s new book The Great Evangelical Recession, I was not able to spend as much time as I would have liked on Dickerson’s thoughts regarding the “fragmentation of evangelicalism.” This dis-unity of evangelicalism is indeed a problem, but there are a host of competing views as to what is the exact nature of this problem!

In his book, I found Dickerson’s emphasis on this point to be superb. He boldly calls the church to draw a clear line as to who is in and who is out of the evangelical movement, particularly with regard to the abandonment of penal substitution and inerrancy (p. 157). With regard to these positions, Dickerson says, “I believe it’s time we graciously call such revisions what they are: non-evangelical” (p. 157). Yet at the same time, he labors to point out how we need to be less divisive on the non-essential matters such as politics and some of our doctrinal differences. He lauds Billy Graham, Harold Ockenga and Carl F.H. Henry as men who “parsed a difficult trail between theological liberalism on the left and belligerent reactionism on the right” (p. 219). “True evangelicalism,” he says, “is uncompromising on the essentials and unconditionally gracious on the non-essentials” (p. 161).

In a recent interview of the author by Trevin Wax, Dickerson elaborates again on his vision for evangelical unity. The exchange below is reflective very much of my own views, at this point. I guess I could consider myself a “true evangelical” (if we want another label to be thrown around)! I remain conservative in theology but see the need to be welcoming and gracious (to a point) in how I hold to my various theological and cultural positions. I am interested in my readers’ thoughts on this topic and their assessment of Dickerson’s view as well. So read the excerpt below and let me know what you think.

Trevin Wax: What role does the fragmentation of evangelicalism into distinct tribes and camps play in the “recession” you believe is on the horizon? What can Christians do to combat this tendency toward fragmentation?

John Dickerson: In the book I get to spend two chapters – Dividing and Uniting – on these questions. This is one of my favorite topics, because Jesus spoke so often of the unity of His true believers (see John 17:20-23 in particular).

The power of diverse churches working together was, in my estimate, the greatest strength of American evangelicalism during the 20th Century. And yes, the “fragmentation” of the “movement” plays a huge role in the present decline of American evangelicalism.

Humanly speaking, it will take a miracle to combat fragmentation in the 21st Century. Presently, I see evangelicals falling into the same three positions they took during the early 20th Century, in the Fundamentalists vs. Liberalism debates.

I see more evangelicals separating and defining themselves by who they oppose. This is really a new manifestation of Fundamentalism. Simultaneously, other so-called “evangelicals” are getting soft on Scripture and atonement. They are essentially reincarnations of the old theological liberals who sabotaged the mainline denominations. History demonstrates that those extreme oppositional and capitulating views both fail Christ and the Church over time.

Back in the 1940′s and 50′s, Billy Graham, Harold Ockenga and Carl F.H. Henry, cut an intentional path between Fundamentalism and Liberalism. They avoided the militant negativity on one hand, and they avoided the spongy pluralism on the other. These men cast vision for an evangelical movement truly defined by both grace and truth. My heart, my real passion is for a new generation to step in where Graham, Ockenga and Henry once did, to rally evangelical believers around Christ again.

I pray regularly that God will lift up a new generation of Spirit-led 21st Century Evangelical leaders who will clean that old path between the two extremes—the path that is uncompromising on doctrine and Scripture, but also gracious, loving and ultimately focused outward, toward the world we are called to reach.

This was my driving passion in writing this book, to perhaps be a small voice in a bigger conversation toward evangelical unity in the 21st Century. It is a passionate prayer of mine that God raises up leaders like this for our generation – to lead souls and organizations down this road of uncompromising Grace and Truth. Biblical unity is more important than ever—but it’s also more challenging than ever.

Trevin Wax: What can Christians do to combat this tendency toward fragmentation?

John Dickerson: The book really digs into this, but here are a few passing thoughts.

  • We have to stop tearing each other down, period.
  • We have to actually believe Jesus’ words in John 17:23, when He prayed “May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.” (John 17:23). According to Jesus, unity is a guaranteed apologetic for His followers. Because Jesus took this seriously, we’d better start taking it seriously.
  • We do have to graciously clarify non-evangelical departures from the atonement and the infallibility of Scripture, and part company when non-evangelical doctrines are held.
  • We have to start local—by praying with and caring for other pastors and leaders in our proximity.
  • We have to start praying for the Kingdom, beyond our own congregation and brand. At Cornerstone in Prescott, we often pray—by name—for other evangelical congregations in our city. We do this during our Sunday worship, as we pray that God’s Kingdom would truly come and His will would be done in our community.
  • We must unite around Christ Himself as the Head of the Church—and around His simple Gospel message of salvation by faith alone in His work on the cross alone.
  • We must maintain Scriptural authority as an essential in the unifying creeds. As the nursery song says, we only know how much Jesus loves me, because “the Bible tells me so.”

Pick up a copy of this book at Christianbook.com, Amazon.com, BarnesandNoble.com, or direct from Baker.

Disclaimer: This book was provided by Baker Books. I was under no obligation to offer a favorable review.

“The Great Evangelical Recession: 6 Factors that will Crash the American Church… and How to Prepare” by John S Dickerson

~ Bob Hayton ~ 3 Comments

The Great Evangelical Recession by John S DickersonBook Details:
  • Author: John S. Dickerson
  • Category: Church Life
  • Publisher: Baker Books (2013)
  • Format: softcover
  • Page Count: 256
  • ISBN#: 9780801014833
  • List Price: $14.99
  • Rating: Must Read

Review:
The sands are shifting. The times are changing. And like an ant on the edge of a sand trap, the American Church can sense something is happening. Ask any observer of Evangelicalism — inside the Church or out — and you will hear some explanation for the problem. Some point to our own failings, and others point at the encroaching tide of secularism. It’s our smug self-satisfaction, or it’s the bold advance of the homosexual agenda. But something is wrong, and change is afoot.

Although many recognize that times are changing, few see anything as dramatic as a recession on the Church’s horizon. But this is exactly what author John S. Dickerson expects. His book The Great Evangelical Recession paints a stark picture of what the American Church will face in the next 20 years. Dickerson draws on his experience as a first-rate journalist as he uncovers six trends which together spell the end of church as we know it. And by the end of the first half of his book, the reader will be convinced that, whether we like it or not, change is coming. But Dickerson is more than just a journalist: he is also the senior pastor of a growing church in Arizona. He offers the Church six corresponding solutions to the big trends that are targeting us as Christians in the 21st Century. And while his solutions are not easy, they have the potential to transform the Church in ways that will enable it to stay true to its mission no matter how devastating the cultural changes may be.

The Looming Recession

Dickerson compares the state of Evangelical Christianity in America today to the days before the recent financial recession that shook our country. Evangelicals in America have long been assumed to be a powerful juggernaut – a force to be reckoned with. Various polls put our numbers at between 25 and 40% of the population. But this sense of health and vitality is misplaced. Dickerson points to several pollsters who from a variety of perspectives and with independent measures all place the size of Evangelicalism at between 7 to 8.9% of the population — about 22 million strong. What makes this picture all the bleaker is that the Church is losing a high percentage of its young people and failing to keep pace with the growth of the general population.

Not only are we smaller than we thought, but we are increasingly aware of how the values we hold dearly are held in utter contempt by more and more people in the general population. The pro-homosexual movement in America has turned the tide in American thought in an unbelievably short time frame. And the trend is toward a normalcy of same-sex marriage and the increasing inability to even entertain debate on the question. By virtue of this one issue alone, the Church will become even more hated and marginalized in the years to come.

Faced with threat from without and a decline in numbers, the Church cannot afford to be so divided, but that is another trend which is building today. The polarized populace, split down the middle when it comes to politics, reflects the Evangelical church today, too. Politics, theology, and cultural traditions are a few of the many causes which separate the church in its most vulnerable time. And we are also becoming more and more hindered by a lack of funds. The older, faithful generation of givers is passing off the scene. And while larger institutions are able to continue, the Evangelical church will soon be realizing the same trouble that plagued mainline denominations years ago. The bankruptcy of the Crystal Cathedral, points to a bleak future, as this trend-setting church went belly-up, so too will many Evangelical institutions which are so beholden to the Almighty Dollar.

This bleak picture is often ignored or explained away by evangelical church leaders, who are sometimes too insulated from their location within Christian America, Dickerson contends, to truly be objective when it comes to evaluating the state of the Church. Dickerson hopes through his book, to encourage Christian leaders to own up to these problems facing us and to be willing to reevaluate how and why we do what we do. His solutions are not novel, nor are they edgy, but they may prove to be radical.

A Blueprint for the Future

In the final half of the book, Dickerson unveils his blueprint for our future. And it is here where the author gets emotional and starts preaching! He calls us to “release the way American church was done in the 20th century” in order to “rebuild and restore a culture of discipleship” (p. 186). And he chides, “We have gotten so much better at church than Jesus of Nazareth” (p. 187). He wonders “Will we spend the next decade working harder and harder at fundraising — or working harder and harder at disciple making?” (p. 174). His solution boils down to discipleship, one-on-one evangelism in the context of real life, and an emphasis on leaders training people to disciple others. He wants to bring back churches from the business-mindset toward a biblical one. Part-time, vocational ministers are both more biblical and more sustainable in light of the future financial difficulties sure to come.

His emphasis on streamlining church to be more discipleship focused also comes with a call to being noticeably good to the increasingly foreign culture that surrounds us:

We must stop acting so surprised that a pagan society, with its many tribes, would be hostile toward us. It’s time we stopped firing arrows at the hostages we’re called to rescue. It’s time we start going into the darkness with undeniable goodness. It’s time we sacrifice ourselves as Christ did…

The hostilities we encounter today — and in the coming decades — may seem severe to us. They are often soft next to the hostilities encountered by Christ, by Stephen, by Paul… Will we respond with self-sacrificing genuine love and concern, as Christ and His apostles did? Or will we respond in self-defense, fear, and reaction, as human nature does? (p. 149)

He also calls the church to a more tangible unity: “we no longer have the luxury of dividing ourselves internally” (p. 162). He calls us to draw firm lines at the edges of our movement and not stand for denials of Scriptural authority, but he also calls us to charitably allow for differences in the non-essentials, theological, political and practical.

In his conclusion, Dickerson draws parallels with the Reformers who looked at how church was done in their era and were not afraid to correct it with the Bible. “The Reformers before us abandoned comfort and convenience to boldly lead Christ’s church. If we wish to lead His church now, we must abandon many comforts from the 20th-century church paradigm” (p. 220-221).

Evaluation

This is a well-written and eminently readable book. I found the premise both captivating and alarming. Dickerson marshals the evidence well and includes numerous vignettes that flesh out the abstract concepts under discussion. He displays a command of the literature analyzing evangelicalism, and is a true insider to the movement. His unique mix of journalist and pastor, positions him well to write this book. And his thoughts on a cure are spot on. I was struck by how simple and biblical they were, yet how practical and relevant. And these are no mere social theories. One can see that for the last several years, the author has been seeking to implement these very principles in his own church of five hundred.

As more and more people flock to mega-churches of every variety, we are losing our ability to see the bigger picture. My church and yours may be growing, but small church after small church is folding. How many new converts to Christianity do you know? How many new disciples are in your congregation? Are you too busy with the latest Christian fad to notice the sputtering state of American Christianity?

Many will miss Dickerson’s message, and some will ignore it. I encourage you to pick up his book and think through it. You may disagree with some of his solutions, but you can’t fault him for trying. This book is a valiant attempt to warn the Church of its coming dark days, and it isn’t all doom and gloom. Dickerson presents a hope-filled view of the future that is tethered to the Biblical commission to make disciples. May we heed his message before it is too late!

Let me also offer a plug for an interview of the author by Trevin Wax — it will help give you a better sense of where the author is coming from, than my sympathetic review can.

Author Info:
John S. Dickerson is senior pastor of Cornerstone Evangelical Free Church in Prescott, Arizona. An award-winning journalist, his work has earned dozens of honors, including one of the nation’s highest, the Livingston Award for Young Journalists, given by Tom Brokaw and Charles Gibson. The Arizona Newspaper Association named Dickerson “Journalist of the Year” when he was just 24. John routinely publishes op-ed columns in some of the nation’s largest newspapers and is a sought after speaker. He lives with his wife and children in Arizona.

Author’s Website:
  • Johnsdickerson.com

Book Trailer:

Where to Buy:
  • Christianbook.com
  • Amazon
  • direct from Baker

Disclaimer:
Disclaimer: This book was provided by Baker Books. I was under no obligation to offer a favorable review.