The Narnia 3 Book Review Blog

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In more conservative and Calvinistic circles the “Church Growth Movement” and constructs of Church Growth have been roundly, and in many instances, rightly criticized. The emphasis on methodology and pragmatism has often been at the expense of theology and a Biblical view of the sovereignty of God. The perceived excesses of the Willow Creek and Saddleback models of ministry; the theological aberrations of Robert Schuller and the Crystal Cathedral model and some of the unguarded statements of C. Peter Wagner (along with his own problematic theology) has caused the movement to be viewed with a jaundiced eye by many.

The author of this work has been a leader in the conservative wing of the Church Growth Movement for many years. He is the author of several significant books in the area of church growth, is the Dean of the Billy Graham School of Evangelism and Church Growth at The Southern Baptist Theological Seminary. He is also the president of The Rainer Group, a church consulting firm (www.rainergroup.com).

This work is modeled after the template of Jim Collins’ bestselling business book, Good to Great: Why Some Companies Make the Leap and Others Don’t (Harper Collins, 2001). Rainer acknowledges his debt to Collins’ model (p. 13-14). Initially the reader might think that this is just another so-called Christian book borrowing from the pragmatism and secularism of American business, but this would be a thoroughly erroneous observation.

There is a clear sense in which church growth and effective evangelism is entirely in the hands of a sovereign God; however, it is nonetheless demonstrable that God does not simply over-ride poor planning, bad methodology and outright ineptitude (or sinfulness) on the part of church leaders, granting the blessing of successful evangelism and growth. John MacArthur, who is well known in decrying the influence of pure pragmatism in church ministry (e.g. Ashamed of the Gospel: When the Church Becomes like the World [Crossway, 1993]), has also noted that there is a practical aspect of ministry that cannot be ignored if a local church desires to be successful (e.g. “Marks of an Effective Church,” in The Master’s Plan for the Church [Moody Press, 1991], p. 103-16).

Rainer’s work examines 13 churches that made the transition of a “Breakout Church” as designed by the criteria established by Rainer’s study. The criteria was strict, the 13 churches that were studied were selected from an initial examination of over 50,000 churches. There were five criteria established that the sample churches has to meet (p. 213-15). Key among these criteria was that the church needed to experience the breakout under the same pastor. As Rainer notes, “the decline, breakout and growth all had to take place under the same pastor” (p. 214). This fact is key in that following Collins’ work; Rainer also emphasizes leadership, what he calls “Acts 6/7 Leadership” (p. 5-67), as foundational to “Breakout Churches.”

Rainer notes that, “it is a sin to be good if God has called us to be great” (p. 34) and the biblical principles that under gird greatness are detailed throughout this work. He details a six-stage process that the “Breakout Churches” he studies all went through. Initially these were all churches in decline, from there was a renewed commitment on the part of the pastor to “Acts 6/7 Leadership,” which emphasizes the “called leader,” the “contributing leader,” the “passionate leader,” the “bold leader,” and the “legacy leader.” The first five concepts are built on the leadership qualities seen in the apostles in Acts 1-5 and the final state in demonstrated in a large measure by the leadership qualities of Stephen in Acts 6-7. From there the church moves to what Rainer calls the “ABC Moment,” that is the realization that something is not right in the church (Awareness), that the leader acknowledges this and confronts it (Belief), and the willingness to face the opposition from those satisfied with the status quo (Crisis). The next step is the “Who/What Simultrack” where, to paraphrase Collins’ work, the wrong people gotten off the bus, the right people are put on the bus, the even the right people who were there are put into the right seats. Next he details the “VIP Factor” where the “leaders discovered vision through the intersection o three factors: the passion of the leader, the needs of the community; and the gifts, abilities, talents and passions of the congregation” (p. 30). The next step is a development of ‘Culture of Excellence” where the good is eschewed in favor of the best. Finally there is the feature of “Innovation Accelerators.” Rainer notes that methodologies and innovation are the end-result, not the solution to declining churches. “How many church leaders have divided and demoralized congregations by introducing innovative methodologies and approaches before the church was ready to accept the?” (p. 31).

The results of Rainer’s research and study of his 13 churches was eye-opening, perhaps particularly to those who have an inclination against “Church Growth” type of studies and materials. One was the centrality of Biblical preaching as a foundational factor in the “Breakout Churches.” Rainer notes that all of the pastors involved in “breakout” renewed emphasis on the study and preaching of the Word. As he notes:

The evidence of our research is convincing. These churches never abandoned the basics in their transition to greatness. There were obviously may methodological issues there were of great importance in their breakout. But any methodological factors were secondary to biblical fidelity, preaching and prayer. The Big Mo cannot be sustained by methods. The breakout churches are truly Acts 6:4 churches: “[We] will give ourselves to prayer and the ministry of the Word” (p. 174).

As the author repeats throughout the work, this is not a book of methodology. He rejects the notion that A+B+C must always equal D. “I have attempted throughout this book to be very careful not to imply that the churches that moved to greatness did so with some magical, methodological, quick-fix formula. To the contrary, the opposite was true” (p. 172). He debunks the myth that churches can grow simply on the basis of methods and innovations or the securing of a “great pastor.”

This is a book that pastors and church leaders who are serious about fulfilling the Great Commission and leading effective, God honoring and biblically sound churches need to read and digest thoroughly and we highly recommend it to all such leaders.

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The theological aberration that is hyper-preterism (hereafter HP) continues to be a thorn in the side of pastors and ministries whose members have been affected by the publications and web pages touting their position. In short, the HP position, called “Full Preterism” by its proponents, is the notion that Jesus returned in 70 AD and that all biblical prophecy has been fulfilled and that believers are now enjoying the benefits of the New Heaven and New Earth (for a fuller examination of this view from a premillennial perspective, see this reviewers article, “International Preterist Association: Reformation or Retrogression?” in TMSJ 15:1 [Spring 2004], 39-58).

While this movement has not made significant inroads within those ministries holding to a futurist premillennial position, it has been a bane in Reformed circles and among those of the traditional or classic preterist mode of prophetic interpretation and within the historicist position. This current work is a series of essays by leading Reformed scholars (both of the theonomist and non-theonomist position) pointedly critiquing the hyper-preterist position on several fronts. There are seven essays by Kenneth L. Gentry Jr., Charles E. Hill, Richard L. Pratt, Keith A. Mathison, Simon J. Kistemaker, Douglas Wilson and Robert B. Strimple.

The work is well constructed with excellent footnotes and contains useful (but brief) indexes of names, subjects, scripture and ancient literature. The work lacks a bibliography, which in our view would have been a helpful addition, so the reader is left the cull out the references from the footnotes. The contributors center their arguments against the writings of perhaps the four leading proponents of HP’ism Max King, Timothy King, Ed Stevens and John Noe (the last two of which operate the International Preterist Association).

Mathison, the general editor, admits that the contributors “to this volume do not completely agree in their interpretations of every eschatological text” (p. 155). He notes “some of the contributors are amillenialists, while some are postmillennialists” (ibid). All of the contributors are united against the HP position, because, as Strimple states, “In order to maintain their heretical doctrine of the resurrection, the hyper-preterists have devised heretical doctrines of creation, man, sin and its consequences, the person and redemptive work of Christ, and the nature of salvation. Much more than eschatology narrowly defined is at stake in this debate” (p. 352).

Several of the essays are especially noteworthy. Gentry’s examination of the historic church creeds as over against the Hp position is particularly well done (pp. 1-61). He thoroughly debunks the HP constant claim of “No creed but the Bible” (p. 61). He states that the adherent of HP “feigns ‘scholarship’ and claims ‘consistency’ as a lure to theologically immature Christians” (ibid). Interestingly, hard line fundamentalists have often used the same arguments to keep their own sub-biblical teachings above Scriptural and theological scrutiny.

In the chapter on “Eschatology in the Wake of Jerusalem’s Fall,” (63-119) Hill takes the “bible” of the HP interpretative scheme, J. Stewart Russell’s The Parousia, to task. The Parousia was originally published anonymously and then with Russell’s name (London: Daldy, Isbiter & Co., 1878) and (London: T. Fisher Unwin, 1887). Besides influencing Milton Terry and his methodology toward prophetic interpretation in his Biblical Hermeneutics, Russell’s work made little impact and was largely out of print for nearly 100 years, until Walter Hibbard of Great Christian Books (who himself had adopted the HP position) arranged with Baker Book House to reprint the work in 1983. Hill notes that Russell’s work is “as brilliant as it is bizarre,” and that, “his solution [to the rapture] is almost too fantastic to deserve a response” (p. 92). Hill demonstrates from early church history that Russell’s 70 A.D. “rapture” simply could not have occurred.

The work of Kistemaker on HP and their view of the Book of Revelation is also noteworthy as he deals with their schema of prophecy, but is most decisive on dealing with the key issue of the dating of Revelation. HP fails entirely if the traditional or “late date” of the composition of the book is correct. He notes, “both the evidence from Revelation itself and the accounts of the church father favor a late date for the writing” (p. 236). The work of Mathison on the “Eschatological Time Texts of the New Testament” is also a highlight of this work (even for those of us who take a dispensational and futurist approach to those texts). Strimple’s chapter on HP and the resurrection is a devastating expose to the HP heresy on this vital doctrine. The one weak chapter in this work is that of Douglas Wilson. While it does not display some of his notable theological oddities, it really does not say anything that Gentry had not said in his chapter. The notations are weak and it reads more like a sermon than a theological essay.

That minor criticism aside this is a valuable and much needed work exposing the heresy of Hyper-Preterism. Even approaching the subject from eschatological and interpretative viewpoints we might disagree with, we agree that this is a common enemy of the church for both the Covenantal and Dispensational evangelical. This is a work that pastors should avail themselves of as the HP error continues to creep into assemblies through those influenced by their material and Internet activity. We highly recommend it.

There have been any number of warnings and critiques against the so-called “Church Growth Movement” and the encroachment of secular models of business and marketing principles driving ministry. While the title of this work would seem to fall into that genre, that would be incorrect. Instead of focusing on the “usual suspects” of Rick Warren and Saddleback, Willow Creek and Bill Hybels, Robert Schuller and the Crystal Cathedral and others (in fact none of these people or ministries are even mentioned in the book), this work instead focuses on the role of “individual” Christians and how the “worldly influence of modern culture” is improperly driving the worldview and spiritual decision-making process of individual believers.

The author is the president of the Francis A. Schaeffer Foundation and a longtime associate of the L’Abri Ministry. The book is extremely well researched and there is a useful subject index.

This work is an examination and critique of American Christianity and the author’s examination of the difference between of “what is Christian and what is merely personal religion” (p. 28). The author presents a more historical and philosophical examination of the issue rather than an exegetical or even theological one. The author also fails to present a clear introduction so it is often difficult to both follow, or even identify his thesis. The book is often difficult to follow as the chapters are often disjointed and there is a decided lack of flow.

The concern of the author is clearly what he views as the detriments of a “personal” Christianity, which he defines as “private and individualistic” (p. 148). He says that, “Personal experience alone is a poor criterion for understanding who God is, what he has said, and what plan he might have for my life. What worked in my case is but itself not necessarily true, just, or good” (p. 149). He also makes a strange remark that a harmful shift in Christian thinking, “lies in the assumption that events, history, and life itself is a manifestation of the will of God” (p. 163). He attempts to argue that, “we now live in an abnormal world. Sin has destroyed what God had in mind and what he had, successfully of course, had made” (p. 163). This seems to indicate that God is not sovereign over the daily affairs of life and that somehow the fall entirely thwarted God’s purposes, although in other places that does not seem to be the author’s contention, such as his discussion of Calvin’s theology on 168-69. But even here he bemoans the fact that Reformed Theology was corrupted at the Synod of Dordt where the “teaching of the Bible was transformed into something quite similar to the Koran in the view of God’s sovereignty and his relation to history and creation” (p. 169).

All in all the good points in this book must be culled out of a rather convoluted and disorganized whole. Some of the warnings are helpful and made forcefully, but little is presented in terms of concrete corrections. All in all this is a book that lacks a clear direction, fails to identify a particular audience, and whose goal is left to the personal imagination of the reader.

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Miller, Steve. C. H. Spurgeon on Spiritual Leadership. Chicago: Moody Press, 2003. Paper. 201 pp. $9.95.

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Michael, Larry, J. Spurgeon on Leadership: Key Insights for Christian Leaders from the Prince of Preachers. Grand Rapids, MI: Kregel Publications, 2003. Paper, 236pp. $12.95.

Even more than 100 years after his death, Charles Haddon Spurgeon (1834-92) remains one of the most formidable, influential and quotable Christian preachers and theologians in print. Other than Biblical figures, the passage, “though he is dead, he still speaks” (Heb 11:4) perhaps applies to no one better than Spurgeon. He was the pastor and leader of the Metropolitan Tabernacle in London, really the first “mega-church” of the modern era. Under his ministry Spurgeon was pastor of the largest church in the English-speaking world, was president of the Pastor’s College, administered the Stockwell Orphanage. The church itself was the home to numerous missionary, evangelistic, philanthropic, and Bible teaching ministries. Spurgeon’s own wife Susanna, although in fragile health most of her life, operated a colportage or Bible and book-selling ministry.

In evaluating a ministry such as Spurgeon’s there is the obvious and correct observation that God raised up a godly man for a time and a place such as the ministry of the Metropolitan Tabernacle, but there is clearly more to the influence of Spurgeon. There were decidedly significant Biblical principles of leadership that Spurgeon learned and emulated in his life and ministry.

The influence of Jim Collins’ best selling work, Good to Great (Harper Collins, 2001) and particularly his emphasis on what he called ”Level 5 Leadership” (p. 17-40), has perhaps renewed a discussion of what makes for good leaders and good leadership (see Michael’s work, p. 211-15). Although written by a non-Christian for the secular business world, Collins identifies, although unwittingly in terms of Biblical content, the construct of “servant” leadership. Other works, from a distinctly Biblical perspective (e.g. John MacArthur’s, The Book on Leadership [Thomas Nelson, 2004]) have been important contributions and these two works on Spurgeon are notable additions to this recent emphasis.

The two books under review deal with Biblical principles of leadership as exemplified in the life and ministry of Spurgeon. One (Miller’s) is more of a compilation of quotations that illustrate the leadership priorities and principles of Spurgeon, while the other (Michael’s) is a thorough examination and discussion of the principles and their outworking in ministry.

In Miller’s work, he notes that his goal is perhaps more devotional and exhortative in nature. “this is a carefully selected assortment of quotations designed to encourage your and give you ideas you can put into practice as you fulfill your leadership responsibilities” (p. 11). He emphasizes Spurgeon’s credo “No I but Christ” several times through the volume. The author focuses on the spiritual side of Spurgeon’s leadership emphasizing his prayer life, his passion for soul winning, his willingness to suffer affliction, and his overriding passions for the effective proclamation of God’s word. Each chapter ends with a section of “Spurgeon with His Pen” or “Spurgeon on His Knees” where the chapter is brought to effective culmination with a significant quotation from his writings or his collection of pastoral prayers.

This work, while well done towards its stated purpose, is not without it’s faults. There are no indexes and no real bibliography. For some reason the publisher decided on a smallish paperback format that is reminescent of the 1950’s and 60’s. Beyond this, while it is well researched with helpful endnotes, the author often cites electronic sources or CD-ROM collections of Spurgeon’s sermons and writings, instead of the original published material. This makes it difficult for the reader to follow up with a deeper examination of Spurgeon’s materials. He also occasionally cites later editions of Spurgeon’s works, which in some cases have been edited from the original, instead of original sources.

Those minor criticisms aside this is excellent work and a great starting place for the pastor or student who would like to either refresh their ministry or gain insights as to how to begin their ministry on a solid foundation of true Biblical leadership.

Michael’s work is a much more thorough examination of the outworking of Spurgeon’s practical leadership philosophy and practice. There have been extensive historical and theological parallels made between Spurgeon’s Victorian era and the current state of evangelicalism in America and this book both builds and expounds on those parallels from a leadership perspective. The author states, “This books lets Spurgeon speak to Christian issues that are identifiable in the current socio-political-religious setting. It makes practical applications, using some contemporary leaders and the author’s personal experience in ministry” (p. 18).

The author’s own experience is considerable; his doctorate is from The Southern Baptist Theological Seminary, he has taught in seminaries, and has pastored several churches, including his current ministry at First Baptist Sweetwater, in Longwood, Florida.

The work begins with five qualities that serve as a foundation for understanding Spurgeon as a leader: Competence (his own personal preparation and continued self-education); Confidence, “It is essential that we should exhibit faith in the form of confidence in God” (p. 35); Context, Spurgeon’s own life and times, which is an excellent and concise discussion of the socio-political and religious context of Spurgeon’s life; Calling, detailing Spurgeon’s conversion and spiritual growth; and finally Character, which was centered in his unwavering commitment to personal integrity before God.

There are several excellent chapters in this work that this review cannot examine in detail. One of the more noteworthy chapters is the section on “Casting Vision” (p. 91-103). It is not often remembered that as the author notes that “Spurgeon’s ‘vertical vision’ was to lead a declining church in the heart of London to renewed growth and service in its community, reaching thousands of people with the Gospel of Christ” (p. 91). This chapter notes that Spurgeon both possessed a clear Biblical vision of God’s purposes for not only his local church, but also the church at large, but that he was also able to communicate that vision and inspire those around him to rally to the fulfillment of that vision.

Another fascinating chapter is on “Creativity: Preaching, Methods and Ministry Innovation” (p. 137-51). While Spurgeon is often remembered as a conservative Calvinistic pastor; it is forgotten that within a thoroughly Biblical framework, he was one of the most original and innovative thinkers in terms of ministry in modern church history. His methods and innovations were often criticized by the “established” religious community of his day. As the author notes:

One further note of warning regarding creativity and innovation is that serious problems occur within the church when one departs from biblical patterns, principles, and practices by introducing or allowing methods of the world that compromise the revelation of God. Creativity and innovation can be a very positive force for good, but, in the effort to attract more people, the Christian leader must always be alert as to things that divert from the gospel of Christ (p. 149).

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Hart, D. G. (ed). J. Gresham Machen: Selected Shorter Writings. (Philipsburg, NJ: Presbyterian and Reformed Publishers, 2004. Cloth, vii+590ppp. $39.99

Although most seminary students may only remember J. Gresham Machen (1881-1937) as the author of the annoying Greek Grammar that was the bane of their studies; he is perhaps best remembered in the wider world as the instigator, and ultimately, one of the founders of Westminster Theological Seminary.

Following Archibald Alexander, Charles and A. A. Hodge and Benjamin B. Warfield, Machen is generally regarded as the last in the line of the “Old Princeton” tradition and theology. He was at the center, and, in many respects the flashpoint, of the modernist/liberal ascendancy that began in earnest with the death of Warfield in 1921 culminating in the reorganization of Princeton Theological Seminary in 1929. The reorganization led to Machen, Cornelius Van Til, Oswald Allis, Robert Dick Wilson and others to resign from Princeton and form Westminster. Near the end of his life Machen was also defrocked by the now liberal-dominated PCUSA and he helped found what is now the Orthodox Presbyterian Church (OPC).

Machen was the author of three seminal works, Christianity and Liberalism, What is Christianity and The Virgin Birth. Additionally he authored scores of shorter essays and reviews, some of which this volume compiles together. Originally, this essays in this book were included in a larger three volume set that included: J Gresham Machen: A Biographical Memoir, God Transcendent, a collection of sermons, and the collection of shorter essays, entitled What is Christianity?, written and compiled by Ned Stonehouse. While the biography and sermons have remained in print the collection of essays dropped away, and this volume, as the editor states, “is an effort to make up for this curiosity in publishing history” (p. 2).

The editor, who has written extensively on Machen’s life and work, provides an introductory chapter, “The Forgotten Machen?” (1-22) which alone would be worth the price of this entire book. It is an excellent and penetrating examination of Machen, particularly in relation to the Fundamentalist-Modernist controversy of his day and the theological decline of his own denomination.

The essays in this collection are divided into ten different categories. A good many of the articles have to do with the controversies raging in the PCUSA during Machen’s last days at Princeton. Those articles are enlightening about the issues that led to the formation of Westminster Seminary and finally the OPC. Some of the articles are classics, such as the section “The Task of Christian Scholarship” and there are others that, while a little odd sounding, are enlightening to the history of a previous era, such as the essay on the 18th Amendment and the laws enacting Prohibition. His essay on “The Christian and Human Relations” (421-28) is very instructive to this age, particularly as it relates to unsaved friends. He emphasizes that strong friendships with unbelievers are essential in personal evangelism. “Without such friendship, any persuasion that we attempt will usually be mere empty words” (p. 427). Machen was particularly concerned with the interaction between Christianity and culture as several other essays demonstrate. His essays on the Virgin Birth (57-74) and the Resurrection of Christ (75-87) are both classic statements on the subject.

This work contains two lengthy bibliographies for additional reading (16-20 and 571-75). While he points to the complete bibliography of Machen’s works in another (now out of print work), it seems that this volume would have been an appropriate location for that bibliography as well. It also contains a useful, albeit brief, subject and name index.

The reissuing of this collection of Machen’s writings, combined with the additional materials supplied by the editor is a welcome addition to evangelical literature. While Machen’s main works have remained in print since their original publication over 70 years ago, Machen himself is perhaps not as well remembered as his stature warrants. This book will open a door into the life, times and thinking of one of the most fascinating and original Christian thinkers of his day.

Water, Mark (compiler). The New Encyclopedia of Christian Quotations. Grand Rapids: Baker Books, 2001. Cloth xxviii+1200pp. $29.99

Anthologies or collections of quotations and sermon illustrations have been a staple of Christian publishing for the last 100 years. Almost every pastor has on his shelf such a work. While books of illustrations quickly become dated and at best are often stilted and disconnected from a listening congregation; a good quotation can be highly effective in punctuating a sermonic point. Quotations are possessed of a more timeless quality and do not become shelf worn as illustrations often do.

In this volume the editor has compiled over 20,000 quotations all dealing with themes related to Christian theology and practice. The editor’s states as his purpose to “encapsulate the rich heritage of Christian wisdom of the first 2,000 years of the Christian era” (p. vii), and in the pursuit of that purpose he has produced an eminently useful and thought-provoking volume. This volume is remarkably well indexed and cross-referenced. The entries are thematically arranged and there is a compete listing of the topic headings in the beginning of the book. An author index, listing the 2,500 plus sources and the topics on which they are quoted is found at the end of the volume. The layout is excellent and the publisher was possessed of enough foresight to render this 1200 page work in a hardback binding instead of the paperback mode that is becoming more common, even in larger volumes such as this.

One excellent feature in this work that makes it stand out from others in this genre is the inclusion of nearly 100 essay length entries dealing with what the editor calls the “basic teaching about the Christian faith” (p. viii). Those articles are included within the topical arrangement of all the quotations are range from Luther’s “Ninety-Five Thesis” to the funeral sermon by John Wesley for George Whitefield. There are essays on key theological issues, such as repentance (by John Bunyan), Calvinism (by C. H. Spurgeon), faith (by Martin Luther) and predestination (by B. B. Warfield). While the overall quotations reflect the full range of church history, even to the current time, these essays are somewhat exclusively of the Reformation and Puritan eras, which, to this reviewer is somewhat too narrow in scope.

While this work is of tremendous value and benefit to the busy pastor, one word of caution needs to be sounded. This is a compilation where the quotations have been lifted from other sources. Sources, that the editor does not list or give clear reference to. This is not to fault the editor, as such was not his purpose. However, the source of the quotations and their context cannot be found in this work, nor can the accuracy of the English translation from their original language be vouched for. With that warning in mind, this work is of value and benefit for its intended purpose and is to be both commended and recommended.