Book Briefs: March 26, 1971

Off With The Old Face, On With The New

A New Face for the Church, by Lawrence O. Richards (Zondervan, 1970, 288 pp., $5.95), is reviewed by Norman H. West, West Woods Bible Chapel, Hamden, Connecticut.

To use a current phrase, this book really blew my mind. It forced me to face up to the many ways in which our evangelical churches have fallen into meaningless ritualism, and to the fact that in our practice we often deny truths we profess to hold in theory. Mr. Richards argues, quite convincingly, that our local churches must change if they are going to be true to their calling and relevant to their members. “Measured against the divinely ordained pattern, much of our church life today stands out starkly as irrelevant, misshapen, and perverted.” “Like it or not, we have to agree that … somehow, through all our forms and organizations and agencies, vital Christian personalities are not being grown.”

However, in contrast to many other writers on renewal, Richards is firmly committed to working within the established church. “I am not … suggesting a ‘no church’ movement, in which small groups are the only form of gathered life,” he says. “I am suggesting instead that the church must be reorganized.”

In Section I, Richards briefly sketches the problems of today’s evangelical churches. “Many Christians … dutifully attend services and meetings, yet are burdened by the meaninglessness of so much that is traditionally a part of our churches.” “Today’s church does not promote mutual ministry.… The majority sit, silent, passive, listening to the Word.” “Today we prod the professional staff to ‘preach the gospel’ to the saints—who alone fill our churches—while a disinterested world passes by.” “The major deliberations of church leaders focus on organizational problems.… Is spiritual growth encouraged when the biblical values we profess are seldom actually discussed?… Yet we not only give such matters priority, but these then become the criteria by which we evaluate success. Is the Sunday School growing? Is the budget up?… Then the church is doing fine!”

In Section II he outlines biblical principles relating to the local church. His main point here is sure to stir controversy, both among social activists and among those who use church services for evangelism: “The function of the church is foremost and essentially the personality transformation of its members, and of itself as a community.” “The church … exists only for its members.” Richards contends that evangelism is not to be one of the purposes of our church gatherings, that it is to be carried on by individuals in their daily situations. And he feels we have been off target in devoting so much time to reaching children, rather than trying to reach their parents first.

Another major point is the importance of mutual ministry among believers. “Too often laymen see themselves as a different order of Christian than the clergy. The clergy are to evangelize. The layman is to pay his salary, and perhaps bring in the unsaved for the pastor to preach to.” “The entire New Testament concept of the church demands that the meetings of a church be structured for mutual ministry.… There must be openness in all our meetings to permit the participation of any and every member.”

What he says about leadership in the church is likely to shake up many pastors. “I can find no case in which local leadership was limited to one person. All New Testament references are to elders (plural), none to ‘the elder’ (e.g. leader) of the church at such-and-such.” Nevertheless, Richards devotes a chapter to the role of the pastor in change, a chapter that every pastor could read with profit.

In Section III he gives basic steps for transforming the church as it is to the church as it should be. Here he deals with the “small group” approach and has many insights into the strengths and weaknesses of such groups. Those who have worked with a home Bible-study group or would like to form one will find plenty of help here.

For me, the most helpful parts of the book were those dealing with Christian education. The author gives a good survey for analyzing the efficiency of a Christian-education program; those who use it will no doubt find it very discomforting!

His simple observation that effective Christian education and nurture must be centered in the home, rather than in the church, is what really “blew my mind.” Richards began to think about this when he visited a typical evangelical church:

I asked Sunday School teachers who had children in other departments to tell me (1) what their children in other departments were taught the past Sunday and (2) how they had guided the children to relate the Bible to experiences during the week. Not one person even knew what his child had studied.

Referring to Deuteronomy 6:1–6, Richards comments,

The passage … locates the context of such teaching [of children] and that context is daily life. Living together provides the ideal context for sharing God’s words.… Divorced from that life context, biblical teaching leads to deadened orthodoxy.… The ideal way is to bring into experiences we share with our families the perceptions of life God gives in the Word.

Some will think this book is the answer to church renewal; others will no doubt dismiss it as the idle speculation of a seminary professor in his ivy tower. But I hope most readers will accept it for what it is: an attempt by a very earnest Christian to stimulate other Christians to examine their local churches in the light of Scripture. The ideas expressed in this book have evidently been developing in Richards’s mind for several years, and he has tried to think through the implications of his “plan” for the reorganization of the church in such areas as foreign missions, stewardship, and church buildings.

Perhaps the most obvious weakness of the book is that, like other books on renewal, it tends to be overly idealistic. Also, Richards gives few examples of churches where the steps he advocates are being taken with success.

By all means buy and read this book. Pass it on to others and discuss it with them. You will be helped by it, and you may even find a “new face” for your church.

To Tell The Truth

Good News from Tolkien’s Middle Earth, by Gracia Fay Ellwood (Eerdmans, 1970 160 pp., paperback, $2.95), and The Shattered Ring: Science Fiction and the Quest for Meaning, by Lois and Stephen Rose (John Knox, 1970 127 pp., $3.50), are reviewed by Janet Rohler Greisch, Woodbridge, Virginia.

Truth wears many hats. One of the least likely, by the standards of a fact-centered technocracy, is fiction. That fiction is, nonetheless, a fitting garment for truth is reflected in such instances as Nathan’s use of narrative to prick David’s conscience. Even less likely garb is fantasy or myth. That it too has a hook on truth’s hatrack is the thesis of two recent books.

For Gracia Fay Ellwood, the discovery that J. R. R. Tolkien’s fantastic Middle Earth is, in fact, true is “good news.” Everything there is alive, she notes, and—good news!—there is more alive in our earth than may be apparent at first glance. Objects come to life in the unconscious, as psychic phenomena. Seeing that aliveness, says Mrs. Ellwood, is a matter of viewpoint; dispassionate, scientific objectivity is only one way to look at life.

Contemporary science fiction tends to agree, say Lois and Stephen Rose. Much of it seems to echo sentiments of Kurt Vonnegut: “I used to think that science would save us,” the middle-aged hero of youth once said, “but we can’t stand any more tremendous explosions either for or against democracy. Only in superstition is there hope.”

Not that recent works take all the science out of science fiction; settings maintain the familiar unfamiliarity of future worlds, far-flung galaxies, and post-holocaust societies. In such settings, say the Roses, the “new wave” of science-fiction writers create new myths, stories with “some special insight into the problems of life and death,” stories that explore inner as often as outer space. What they find—or at least seek optimistically—is newness, expanded human consciousness. Their hope can be fulfilled, the Roses claim, because myth shatters old boundaries of thought and deed.

Such a search for Reality beyond science and history is what popularized Tolkien’s Lord of the Rings trilogy, according to Mrs. Ellwood. Having established the truth of myth in the first part of her book, she goes on to examine the Christ-symbolism of some of the heroes—the “good guys” who, despite “human limitation,” accomplish some “saving activity,” produce some “salutary effect.” Their heroic adventures, encompassing life, death, and a return to life, appeal to the reader in quest of meaning, integration, absolutes.

Many readers will raise eyebrows at some of the theology in these books; some will wrinkle their noses at the serious consideration given fantasy and science fiction. But Mrs. Ellwood and the Roses merit a tip of the hat for showing that imagination can—and often does—tell the truth.

Needed: A Reverence For Life

Science and Secularity: The Ethics of Technology, by Ian G. Barbour (Harper & Row, 1970 151 pp., $4.95), is reviewed by Paul D. Brewer, professor of philosophy, Carson-Newman College, Jefferson City, Tennessee.

Professor Barbour’s book is concerned with the problem of values that has resulted from the many technological advances in recent years. In dealing with these complex issues he avoids technical jargon but also makes it clear that he understands the disciplines involved. Many similar attempts have been made by theologians totally unequipped in scientific method, or by scientists who are naive about theological methods, and the result has been that one discipline is defined in terms of the other. Professor Barbour is a physicist who has conducted scientific research and understands its method, and who also has had solid training in theology. His book offers us dedicated scholarship at its best.

Barbour first discusses modern science’s use of models for symbolically representing certain aspects of reality that are not directly accessible to man. These models are understood as partial and tentative ways of presenting the non-observable. The method of science is autonomous in its realm and should be so recognized and permitted to explore whatever falls within its area of investigation. With the recognition of its autonomy, there must also be the willingness to acknowledge that these tentative models do not displace all other approaches to experience.

Although modern science as a form of knowledge has important intellectual implications, it is as a form of power and control that it raises significant ethical issues. The technological innovations have such far-reaching effects that society can no longer allow the developments of applied science to depend solely on corporation profits. There is a necessity for more careful planning of technological change. Professor Barbour suggests the need for an ethic of nature that directs man to cultivate a reverence for life and a respect for the integrity of the natural order. A destructive technology can be redirected by a value orientation that is interested in the quality of man’s life in this world. The author suggests that biblical religion with its theological models can witness to dimensions of human experience not accessible to human reason, and can offer correctives for the dangers of a technological mentality.

Since both science and theology operate with models that are not to be taken literally but must be taken seriously, they learn from each other. The religious outlook can provide a framework for the technological application of scientific truth, but religion is not just a framework of value restraints. It must always be open to the whole range of modern knowledge that scientific method has opened. The disciplines can be fulfilling rather than antagonistic.

The book is well written and is an excellent introduction to this complex area. Though many who are theologically conservative will not approve Dr. Barbour’s process theology, a different theological model still must face the same questions. This book offers one option for dealing with the problem.

On Evangelism

How to Win Them, by John R. Bisagno and others (Broadman, 1971, 158 pp., paperback, $3.95), and People-Centered Evangelism, by John F. Havlik (Broadman, 1971, 92 pp., paperback, $1.75), are reviewed by John A. Baird, Jr., vice-president, Eastern Baptist College, St. Davids, Pennsylvania.

Southern Baptists have scored again with two new books on evangelism. Both will provide the minister plenty of questions and answers concerning this often misunderstood subject, which, as Havlik points out, must be “caught, not taught.”

How to Win Them contains thirteen talks from state evangelistic conferences. Pastors, professors, and denominational leaders give provocative illustrations to dramatize the dimensions of evangelism in this decade. One contributor, for example, portrays Jacob, the son of Abraham, as a Southern Baptist! He shows how the Old Testament leader and many contemporary Christians in Dixie substitute self, numbers, dollars, and organization for the power of prayer. Other memorable parts of the book are reflections on the arithmetic of death (124,000 persons per day), the values of adversity, the apartness of apartment dwellers, and what it means to be filled with the Holy Spirit. The dreary limitations of the social gospel are placed in focus. Clean air and clean government will not in themselves suffice for sinful man.

The reader is treated to some lively writing, such as, “Some pastors are like stray dogs at a whistler’s convention.”

Each of the nine chapters of People-Centered Evangelism has the word “people” in its title. Probably the best chapter is on the Bible as a book of the people. Evangelism is defined as the principal distinction between Communism and Christianity, because it combines personal salvation with social justice. Havlik is also to be commended for saying that evangelism is the essence of the faith rather than, as some denominational literature implies, an option for specialists.

Regrettably, other things he says fall into the category of what might be called homiletical license. One did not need “clever lawyers” to avoid paying income tax if his total earnings were from municipal bonds. Nor is the “suburbanite riding his power mower” necessarily a man with an empty heart. For many, the chore is re-creative.

Newly Published

Shalom! The Biblical Concept of Peace, by Douglas J. Harris (Baker, 79 pp., paperback, $1.95), and Brethren and Pacifism, by Dale W. Brown (Brethren, 1970, 152 pp., paperback, $2). Many previously non-pacifist Christians are reopening discussion on the rightness of participating in war. The first book summarizes the biblical data. The second complements it with a survey of various kinds of pacifism, past and present, and includes the author’s advocacy of the kind he prefers; though written for Church of the Brethren readers, it can be helpful to a wider circle.

John Calvin: Selections From His Writings, edited by John Dillenberger (Doubleday, 1971, 590 pp., paperback, $2.45). An outstanding value, about two-fifths from the Institutes, the rest from the whole range of the great reformer’s ministry.

House of Acts, by John A. MacDonald (Creation House, 1970, 124 pp., $3.95). An evangelical pastor relates the joys and sorrows of his ministry among converted hippies, and documents part of the Jesus movement in the San Francisco area.

Tradition: Old and New, by F. F. Bruce (Zondervan, 1971, 184 pp., paperback, $2.95). Basically an excellent study of tradition in the apostolic and sub-apostolic church, but with considerable application to current proper and improper uses of “tradition.”

For Blacks Only: Black Strategies for Change in America, by Sterling Tucker (Eerdmans, 1971, 211 pp., $4.95). Reflections and suggestions that are highly readable and realistic. For whites also, but no explicit religious perspective.

To Apply the Gospel, by Henry Venn (Eerdmans, 1971, 243 pp., $6.95). Selections from the influential writings of the great nineteenth-century leader of the Church (of England) Missionary Society, ably edited by Max Warren.

Responsible Sexuality—Now, by Deane William Ferm (Seabury, 1971, 179 pp., $4.95). The author bases his idea of responsible sexuality on love—a commitment between two persons. The right or wrong of premarital intercourse is not the issue, “for this is to put the entire emphasis on the sex act itself.”

Subduing the Cosmos: Cybernetics ana Man’s Future, by Kenneth Vaux (John Knox, 1970, 197 pp., $5.95). In putting the first man on the moon we have reached “the beginning of adulthood of the human race.” The future of this adulthood, and the problems to be faced, are considered in relation to cybernetics.

Alone at High Noon, by Emile Calliet (Zondervan, 1971, 94 pp., $2.95). The problem of loneliness haunts all men. Blaise Pascal and Baudelaire, among others, struggled to conquer the emptiness of solitude. But solitude can also be creative and rewarding if man’s soul is at peace with God. This is a book to calm the spirit and refresh the mind with new insights into an age-old question.

The Religion of the Republic, edited by Elwyn A. Smith (Fortress, 1971, 296 pp., $8.95). Eleven scholars offer essays from varying perspectives on different aspects of a “common denominator” quasi-religion in the United States. Especially timely in view of an increasingly felt need to distinguish clearly evangelicalism from Americanism.

When the Walls Come Tumblin’ Down, by Gordon C. Hunter (Word 1970, 139 pp., $3.95). Reconciliation is the word for our time. All of us need to be reconciled to God and to one another. Here the author explores this need, offering practical suggestions for help on both the spiritual and physical levels of life.

A Sensitive Man and the Christ, by Robert K. Hudnut (Fortress, 1971, 110 pp., paperback, $2.50). “The thrust of a man’s life is to move from thinking to feeling. It is to become sensitive.” Without sensitivity, says the author, no man can know Christ, others, or himself. Using the apostles as examples, Hudnut tells how to obtain this vulnerable sensitivity.

Faith and Philosophical Enquiry, by D. Z. Phillips (Schocken, 1971, 285 pp., $9). Thirteen previously published papers by a leading British philosopher.

The Golden Core of Religion, by Alexander Skutch (Holt, Rinehart and Winston, 1971, 270 pp., $6.95). The major contribution made by religion throughout history has been the idea of caring for and about things, says Skutch. This is a very sweet theory, but unfortunately most people practice little of such caring.

Human Energy and Activation of Energy, by Pierre Teilhard de Chardin (Harcourt Brace Jovanovich, 1971, 191 and 416 pp., $5.95 and $7.50). Thirty-four previously unpublished essays written between 1931 and 1955.

Immortality, Religion, and Morals, by Ashley Montagu (Hawthorn, 1971, 176 pp., $6.95). Essays that depend heavily on literary sources (T. S. Eliot, John Donne, Emerson) for the ideas prosaically promoted. An anthology of the authors quoted, retaining the same title, would have been more interesting.

Born to Burn, by Wendell Wallace (Logos International, 1970, 95 pp., $1.95). Deeply moving account of a black pastor’s search for spiritual power, and his discovery that Jesus can unite blacks and whites, radicals and straights in a new kind of family under the same church roof.

The Conspiracy of the Young, by Paul Lauter and Florence Howe (World, 1970, 399 pp., $8.50). An important book, thoroughly documented, revealing some amazing facts about the various revolutions taking place.

The Evolution of Christian Thought, by T. A. Burkill (Cornell, 1971, 504 pp., $12.50). A rather conventional survey, that needs supplementing for the recent period to give balance. Useful as a refresher for seminary graduates.

Dialogue and Tradition, by Jacob Bernard Agus (Abelard-Schuman, 1971, 621 pp., $12.95). “The central theme of this collection of essays is the tension between tradition and dialogue.… The dialogue between Jews and Christians in our day is but one manifestation of a many-sided quest.” A thorough, comprehensive treatment of this subject.

Contemplation in a World of Action, by Thomas Merton (Doubleday, 1971, 384 pp., $7.95). A collection of articles, many previously published, on contemporary monasticism by a widely read monk. Many seek to make a case for having more hermits.

The Triple Knowledge: An Exposition of the Heidelberg Catechism, by Herman Hoeksema (Kregel, 1971, c. 2,100 pp., three volumes, $24.95). The last two volumes are due later this year. A reprint in full of a work originally appearing in ten volumes, 1943–56.

Parables of Jesus, by Edmund Flood (Paulist, 1970, 64 pp., paperback, $.75). A helpful book for those having little familiarity with the background and cultural setting of Jesus’ parables. The explanations are succinct and pointed.

Roman Catholic Modernism, by Bernard M. G. Reardon (Stanford, 1971, 251 pp., $7.95). Selections from the writings around the turn of the century by Loisy, Tyrrell, Hugel, Blondel, and others, who, it now turns out, had their way after all.

Leave a Little Dust, by Rachel Conrad Wahlberg (Fortress, 1971, 140 pp., paperback, $2.50). A practical, interesting book about woman’s role in marriage.

Some of the above books will later be reviewed at greater length.

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