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Relativization of the Word of God is accomplished in several ways, but always by subjecting the Word to human constructs.  We intend to use these categories as a basis for making an analysis of the various passages selected for this study.  There can be more than these listed and please make use of any that you can think of that are not included in this inventory.

1. EXPERIENCE
2. HUMAN INTELLIGENCE
3. TEMPORAL VARIABLES
4. COMMUNITY
5. HISTORY
6. CULTURE
7. RACE
8. TIME
9. DESIRE/AMBITION

Open Letter to Bible Students

Introduction to the Series

Lesson One – “The Surprising Capacity for Relativization”

Lesson Two – “The Relativizing Agency of Self”

Lesson Three – “Time as a Relativizing Factor” (Part One)

Lesson Four – “Time as a Relativizing Factor” (Part Two)

Lesson Five – “Wisdom of Man: The Tip of the Spear”

Lesson Six – “The Battle of the Narratives (Part One)

Lesson Seven – “The Battle of the Narratives (Part Two)

Lesson Eight – “Experience, Once Removed”

Download Review PDF Here

Download Review PDF Here

Grand Rapids, Michigan: Baker Books, 2003. 137 pages.

The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians is a valuable book that speaks in practical terms to both the cross and Christian ministry. Those who preach will find much of value in Carson’s fresh and vibrant exposition. His main purpose is to point out how preaching and teaching must self-consciously focus on what is central: the gospel of Jesus Christ. Because The Cross and Christian Ministry is not an epistle-length commentary on 1 Corinthians, Carson chooses all or parts of five chapters (1, 2, 3, 4, 9) that deal primarily with the cross, Christian ministry, and leadership.

Chapter 1, “The Cross and Preaching,” treats 1 Corinthians 1:18 – 2:5 and represents a large percentage of the book. In this section, Carson places special emphasis on what he considers the most important aspect of 1 Corinthians: the message of the cross. Thus he  differentiates between Paul’s gospel and manufactured religions or domesticated gods. The most appealing part is Carson’s description of how human wisdom fails to deal with human need. He takes the reader back to the ancient world, detailing how the wise men of Paul’s day were absorbed with self-fulfillment and personal need while the scribes were deeply idolatrous—both in contrast to Paul’s gospel-centered preaching.

Chapter 2, “The Cross and the Holy Spirit” (1 Corinthians 2:6-16), gives a brief history of subjectivism as it applies to biblical interpretation and provides three explanations of the Holy Spirit’s role in understanding how human beings acquire wisdom. Carson’s treatment is thorough for this brief volume. “The chasm between ‘the world’ and the people of God is unbridgeable, apart from the Spirit of God. It is therefore unbearably tragic when Christians begin to covet the plaudits of this world gone astray” (61).

Chapter 3, “The Cross and Factionalism” (1 Corinthians 3), is an interesting analysis of the developing argument from 1:10 to 4:21, wherein the writer offers a shorter version of what it means to be a carnal Christian. His easy-to-use Greek explanations will help many come to grips with the word sarkinos.

Chapter 4, “The Cross and Christian Leadership” (1 Corinthians 4), is almost preachable as it appears in the book. For instance, Carson structures his exposition using main ideas: (1) Christian leaders must prove faithful to the One who has assigned them their fundamental task (4:1-4); (2) those who follow Christian leaders must recognize that leaders are called to please the Lord Christ—and therefore they must refrain from standing in judgment over them (4:5-7), etc. Especially outstanding is Carson’s treatment of Christian leadership, defined as living in the light of the cross.

Chapter 5, “The Cross and the Christian” (1 Corinthians 9:19-27), is a discussion of freedoms and restraints through Christ. Carson takes ancient meanings and brings them up to date. For example, he explains the significance of circumcision in the first century and then briefly elucidates the concept for modern readers.

I highly recommend this book to all preachers and those who are interested in teaching 1 Corinthians verse by verse.

Dane Boyles, PhD

Pulpit Minister

Leander Church of Christ

Leander, Texas

The Present Future: Six Tough Questions for the CHURCH is a provocative book by author, consultant, and church leadership developer Reggie McNeal. He challenges worn out notions regarding “doing church” and offers a comprehensive approach and plan to aid church leaders think through traditional ways of conceptualizing church growth. In The Present Future, McNeal organizes his thoughts around six tough questions (identifying the six most important realities for the church) that attempt to breakdown long-standing and therefore obstinate mental networks that have robbed the church of its missional identity.

The Introduction is one of the best I have ever read since McNeal challenges the reader to stay the course or abandon the project in the beginning. In so doing, the author stakes a claim at the outset enticing, even baiting his reader to continue the journey. In his introductory remarks McNeal systematically describes his philosophy of church growth. But even more than that he provides a brief but appropriate overview of his theology. For instance, he writes, “if you are convinced that God has not abandoned the world, you should read this book” (XV). He adds that we should be leaders who are “growing restless for something to happen that only God can get credit for” (XVII). Furthermore, McNeal’s ability to read popular culture and decipher its impact in the church is very appealing.

Chapter One (New Reality One), “The Collapse of the Church Culture,” catalogues how the North American church is on life support. “It is living off the work, money, and energy of previous generations from a previous world order” (1). The author is also quite to add that “The death of the church culture as we know it will not be the end of the church” (1). Wow. What a relief! I am really glad that someone has put into words what I have been suspecting for sometime. I have often pondered in my own heart how the death of the current subculture in Churches of Christ would not be a bad thing. There is so much mediocrity and lethargy that something has to give. Add to this that with each passing day people in their twenties and thirties hold very little if any loyalty to denominational lines. This is true and apparent because in a Postmodern world people are sick and tired of serving the institutional church. They are not doing so because they hate God, have given up on God or have lost faith but because leaving the church allows them to save their faith. The American culture no longer shares the values of classic Christianity and thus no longer dominates the way Americans as a whole believe or behave. In fact, the church is at a loss to explain what it happening to its membership. It is so because the materialism and secularism of the modern era define a church that worships a God that the church does not need to operate the church. People leave the church when they see a powerless God of the modern church. People of the world and people in the church see men instead of people with genuine spiritual vitality. They distrust a church who props itself up on the backs of coercion and legalism instead of grace and love. They have discovered something church leaders still fail to accept: the church has disconnected with the larger culture. To save itself the church must, McNeal posits, “practice radical obedience to an ancient command, [experience] a loss of self rather than self-preoccupation, concern about service and sacrifice rather than about style” (18).

Chapter Two, “The Shift from Church Growth to Kingdom Growth,” demands recognition of a church living in exile in an increasingly alien culture. McNeal highlights the errors within the church growth movement. He points out that church leaders are asking the wrong question: How do we grow this church? (How do we get them to come to us?) This has led us to believe that we should invest ourselves in the customer service revolution. This has produced impossibility: satisfy an increasingly high-maintenance church consumer (24). All attempts to focus on methodology have failed because these methods revolve around managing church members. Hence, staff members and elders spend their time on the church’s survival. The correct question to ask is: How do we transform our community? (How do we hit the streets with the gospel?) McNeal show the irrelevance of selling membership packages. What people need, he adds, is God in their lives. Therefore, we must follow Jesus into the streets and not define ourselves as those “who can sign off on doctrinal positions but have story of personal transformation” (36). McNeal offers come practical ways leaders can be a mission movement that are helpful (61-65)

Chapter Four, “The Return to Spiritual Formation,” focuses on how we are to not focus on the head as much as relationship. Without relationship there is no passion for Jesus and his mission. The wrong question is: How do we develop church members? This merely makes churchgoers (club members) who want the most out of their membership package. The right question is: How do we develop followers of Jesus? “This question challenges everything. It challenges our beginning assumptions in the church business and it snaps tension and accountability into the evaluation of what we do in terms of the end result of helping people grow and develop” (73). People want to grow spiritually at church not just punch their ticket! McNeal provides an agenda for spiritual formation. He includes worship, application of spiritual truth to life and relationships, ministering to others, sharing faith with pre-Christians, cooperating and partnering with other believers in the mission of God. Chapter three is for the most appealing section of the book, especially the section describing school in the emerging world. His ability to conceptualize the shift from modernity to postmodernity is well done and provides a unique critique of current needs within ministry and equipping of leaders. His emphasis on spiritual formation coupled with the changes in the world of learning and technology make a lot of sense.

Chapter Five, “The Shift from Planning to Preparation,” speaks of the church’s investment in incrementalism. Instead of believing in “incrementalism,” which is not a biblical concept, the church should pray and prepare for God’s intervention. McNeal provides many biblical examples that show incrementalism to be erroneous (“otherwise called disobedience”). The wrong question is: How do we prepare for the future? “Spiritual preparation has the goal of getting God’s people in partnership with him in his redemptive mission in the world” (95). Spiritual formation prepares people to say yes to God’s direction and this allows “God’s people to have their hearts captured by his heart” (96). This chapter provides an analysis of how churches reward negative behavior, some even as a practice. However, McNeal points out that “The key is to reward the right behaviors so that you get the results you are looking for” (109). The right ministries must embody the vision and values of the congregation. This means that the way we measure needs to be changed. Instead of using scorecards that measure bottom lines only – attendance, giving, membership – we should train people to share their faith, track the number of conversions church members are having with pre-Christians, and discover the number of pre-Christians who are being touched by the congregation’s ministry efforts (110). Another interesting section of this chapter is McNeal’s discussion of how we focus on fixing weaknesses. He says, “Our efforts at mending ourselves are a form of idolatry, another evidence of our trying to be God” (111). We should focus not on talent but on character. Hence, we should develop a strength philosophy in our churches to accomplish God’s will. This will allow God to turn church members into missionaries. After all, “The future belongs to those who prepare for it, not those who plan for it” (119).

Chapter Six, “The Rise of Apostolic Leadership,” involves leading in a time when we are unsure where our culture is going. It is leadership that revolves around a biblical definition of mission. The wrong question is: How do we develop leaders? Our efforts to develop leaders through curriculum delivery have failed. So why do we continue to do the same? McNeal provides a historical perspective that shows how and why we have failed. What we need is apostolic leadership. That is, we need a new breed of church leader who can meet the challenges of what it will take for the church to become missionally effective (125). Of course, these challenges “include religious pluralism, globalism, and the collapse of institutional religion, accompanied by an increased interest in spiritual development” (125). McNeal put in words what we have always intuited: “Seminary curriculum is designed primarily to address skill sets for leadership functions other than the apostolic type” (127). Instead, leaders must target the community beyond the church walls. To facilitate this leaders are called to be leader-missionaries who know how to establish and conduct conversations about Jesus and the gospel with people in the workplace, etc.

In The Present Future, McNeal identifies the six most important realities that church leaders must address. In so doing he has provided a useful tool for church leaders that can help them recapture the spirit of Christianity and replace “church growth” with a wider vision of kingdom growth. This is one of the most refreshing books I have read in a long time. I especially enjoy the way McNeal is straightforward and direct in his presentation of facts and opinions. The author believes that by changing the questions church leaders ask themselves about their congregations and their plans, they can frame the core issues and approach the future with new eyes, new purpose, and new ideas.

Dane Boyles

12 July 2004

In short, Donahue and Robinson wrote Building a Church of Small Groups in order to share the trek of the Willow Creek Community Church as that church plunged headlong into the small group paradigm. Though it is a book with many particulars as the authors reflect on their own experiences, it presents those particulars not as imperatives for those who would follow, but rather as examples from which to learn. A great strength of this book is its humility of presentation, seeking less to make converts to its point of view (though that is certainly an aim) than to encourage readers thoughtfully to apply what it has to say to their own contexts. One might also be tempted to classify this as a weakness of the book: it is a book born out of particulars and thus is far from comprehensive. The authors communicate that which
they set out to communicate, only occasionally offering references to other resources which would add depth to their argument. In the end, though, one must applaud their focus and discipline and be content with a book that is less a textbook than a biography (ecclesiography?).

Making the Case for Community

Building a Church is divided into four sections with two appendices:
1. Making the Case for Community
2. Pursuing Community in Small Groups
3. Developing Leaders in Small Groups
4. Leading a Church of Small Groups

Appendix 1: Willow Creek Small Group Facts at a Glance
Appendix 2: Kinds of Small Groups at Willow Creek

The book properly begins with a discussion of the “why’s” behind small group ministry. Though the study is cursory, it hits a number of high points which would be useful for more thorough exploration later. Change is, by definition, painful. It sometimes involves profit; it always involves loss. What institution is more leery of change than the cultural church, people’s connection to their past and bulwark against the future? Donahue and Robinson offer some encouragement for those who are worried about change and wondering whether the extraordinary change contemplated in this book is really worth the pain it will inevitably involve.

Pursuing Community in Small Groups

In the second section, Donahue and Russ discuss the nature and functions of small groups.
Recognizing the wide variety of small groups to be found (even within a single church when it is
the size of Willow Creek), they try to articulate some of the basic ideas which characterize all
small groups that are effective in encouraging community. “Spiritual community” is the goal of a
small group. Is not that another way one could translate the word _______? Yet the authors’
whole point is the search for a “spiritual community” which is superior to the diluted substitute
so many are willing to settle for in churches of today (and in every century past). Each of the four main points dealt with across these four chapters is very appropriate, but the second one,
concerning the idea of “truth meets life” is striking. A church best known for its “seeker-sensitive” methodology is not the place where one expects to be challenged with ideas about
“speaking the truth” and self-disclosure. Yet these are held up as important core values for an
effective small group. This is an element of community which is particularly frightening for
many people, yet is essential if one hopes to encounter the deepest levels of healing and growth
in a life which would be transformed by Christ.

Developing Leaders of Small Groups

The third section of the book is where the authors really begin treading on new ground. While
most people, especially those in churches, have experienced small group interaction (e.g., family,
Sunday school, etc.) at some level and of some quality, the intentional development of new
leaders is an idea to which many might have more difficulty relating. In business, if one worries
about job-security, one might seek to emphasize that which makes one unique. In the church,
however, there is a perennial scarcity of leadership which is not likely to be solved before the return of Christ. Without intentional and effective means to prepare, deploy and support new
leaders, a small group structure may quickly find itself with too many people, leading to out-sized groups which discourage intimacy and negate many of the benefits of small group ministry.

Donahue and Robinson make effective use of Carl George’s “span of care” concept in this
section.

Part 3, “Developing Leaders in Small Groups,” as mentioned above, is the most valuable section of the book. Here the authors offer some practical insight into the difficulty associated with “Enlisting Small Group Leaders,” “Training Small Group Leaders,” and “Couching and Supporting Leaders.” The discussion regarding “A.R.E.” is beneficial because it helps one identify those characteristics that are needed when considering small group leaders: Affections, Reputation, Expectations. One good example biblical use is found in the discussion concerning Moses as a reluctant leader (pp. 129-131). Here Donahue and Robinson agree that one is not leader if he uniquely thinks he is.

Leading a Church of Small Groups

Finally, Donahue and Robinson turn to the retooling of “clergy” who are responsible to equip, empower and lead a church composed of small groups. One sub-heading effectively sums up the trajectory of the entire unit: “Championships Depend on a Choice.” In other words, these three chapters communicate, church leaders must choose a path and commit to it whole-heartedly. To “do” small groups or not to do them. Which model of small groups to pursue. How to prepare, how to begin, how to sustain. The specific answers to these and many other questions are less important than the simple fact that they are asked – and answered.

Conclusion

Again, while not comprehensive, this book provides an excellent, anecdotal introduction to one Church’s experience with small groups. The discussion is specific enough to have the ring of real life. Yet from those specifics, concepts are drawn out which point the way to appropriation for new and different contexts. The book advocates small group ministry but does not come across as a piece of propaganda primarily concerned with paradigm-evangelism. Rather, it makes its points and encourages its readers to discern for themselves what makes sense in their own worlds and what God’s call might be for them.

Dane Boyles
28 June 2004

The historical background behind this custom is most interesting. The Egyptians had many pagan practices. An Egyptian medical book in 1552 B.C. records a prescription for preventing hair from turning gray: “Anoint the hair with the blood of a black calf which has been boiled in oil or with the fat of a rattlesnake.”

Another practice is the one taught against in Deuteronomy 14:21-23. The Egyptians would take a lamb and boil it in his mother’s milk and sprinkle it over the ground, trusting their gods to grant them an abundant harvest.

Israel observed this practice and saw the results, and reasoned, why not practice it? If it works that is all that matters. Depart from the Scripture. If it feels good, do it.

But God had a better plan for His people. Learn to tithe and trust Me, He commanded, to meet all your needs. I will open the windows of heaven and bless you beyond measure. The key word in the passage is TRUST Me. Trusting the pagan practice caused Israel to put less confidence in their God.

Conformity many times is more deadly than any war Israel ever fought.  We read,  ”After the doings of the land of Egypt, wherein ye dwelt, shall ye not do and after the doings of the land of Canaan, whether I bring you, shall ye not do neither shall ye walk in their ordinances” (Lev. 18:3).

Romans 12:1-2 commands believers not to be CONFORMED to this world. God’s will is
for His children to INFLUENCE and IMPACT the world, not vice versa. “Let them return unto thee, but return not thou unto them”(Jeremiah 15:19).

Believers must realize we are the MINORITY not the MAJORITY. So, don’t succumb to peer pressure as a popularity move –it doesn’t work.

Millions of dollars a year are spent on cosmetics and plastic surgery to give Americans a “face lift.” Research shows that aspirin helps prevent wrinkles by keeping the skin flexible, preventing stiffening of the skin. Or, if wrinkles are deep enough plastic surgery is performed. Men are joining the women in this fad of removing wrinkles.

Job mentioned his wrinkles were a “witness against” him. In Bible times wrinkles reflected a troubled spirit. The face mirrors emotions. It is a billboard that advertises what is wrong with the heart. The loss of family, substance, boils over his body was enough trouble for a lifetime; however, all these were reflected in Job’s face.

What is the biblical cure for wrinkles? First, anxiety or worry never solves any of our problems. “Which of you by being anxious can add one cubit unto his stature?”(Matt 6:27).  Second, our Father is in control and knows what is best. Job never lost focus of this truth. Third, replace “anxiety” with thoughts of peace: “Thou wilt keep him in perfect peace whose mind is stayed on thee”(Isaiah 26:3).  The concept of dealing with anxiety demands we “take no thought”– which involves the mind. Fourth, Jesus taught that we are of greater value than birds whom God feeds and cares for (Matt. 6:26), and the lilies of the field that neither “toil” nor “spin.” Christ argues from the lesser to the greater in both of these cases.

Believers have coping skills that can meet anything hostile forces throw at them. God never gives His people any excuse to worry. Worry is the darkroom in which negatives can be developed. “Be anxious for not one single thing.” This is the Greek translation of this verse.

Let us practice it today. Are you wrinkled with burdens? Come to Christ for a face lift.

The writer of this Psalm was in great difficulty. Yet he testified that his hope was in God, the health of his countenance. The word “health” is the Hebrew word that can be translated “God is the salvation of my face.” Our face sends forth a message – a positive or negative one. It is so easy to talk about our salvation, but many times our face doesn’t support our claims: “all talk and no walk.”

Are you really happy? Then tell your face that. The unsaved, hostile crowd looked at the early believers and “knew they had been with Jesus”(Acts 4:13).

Princess Diana, January l995, visited the Royal School for the Blind in Surrey, England. Chris Anderson asked if he could “see” her face with his hands. She granted the request, and he was able to “see” and know something about her by touching her face. The face is truly a mirror to our soul. It reflects who we really are.

“A man’s wisdom maketh his face to shine”(Ecc.8:1). The wisdom in this verse can point to Christ who is our wisdom. “A merry heart makes a happy countenance” (Proverbs 15:13).

Most parents have memories, visiting the photographer to have a picture taken of our children. The photographer would say, “Smile now,” employing many antics to make the child smile. Perhaps this same procedure should be used on believers. We are the only people who can smile. So “smile” because we really are on candid camera. The world is watching the Christian and may they be forced to say “God is truly the salvation of our face.”

(Additional verses Nehemiah 2:2; Isaiah 3:9; Matthew 6:16).