Review of The Mystery of the Holy Spirit

Book Details

• Author: R. C. Sproul

• Publisher: Christian Focus (2009) (156 Pages)

• Category: Christian Life, Theology: Pneumatology/Holy Spirit

• ISBN: 978-1-84550-481-6

• Retail Price: $12.99

• Reviewed By: Bob Kellemen, Ph.D., www.rpmministries.org

No Footprints in the Sand

To explain his title and purpose, author R. C. Sproul begins The Mystery of the Holy Spirit by quoting Abraham Kuyper. “The Holy Spirit leaves no footprints in the sand.” The Spirit is like the wind (John 3:8)—elusive and mysterious—but nonetheless real and marvelous. Because of the Spirit’s mystery, “we are vulnerable to superstition and distortions of His person and work” (p. 8). Sproul’s purpose, therefore, is to listen carefully to Scripture as it reveals the character of God the Holy Spirit.

Though known as a deep theologian, Sproul’s writings here and elsewhere seek to combine theological precision with personal application. Thus The Mystery of the Spirit seeks to avoid undue theological technicalities, while requiring deep thought leading to a deeper spiritual life.

Who Is the Holy Spirit?

Sproul’s first four chapters provide foundational biblical teaching on the Spirit—He is personal (chapter one); He is God (chapter two); He is a Member of the Trinity (chapters three and four). The first two chapters are somewhat brief and elementary—vital, but explained primarily for the lay person. The third and fourth chapters on the Trinity are deeper—sketching the historical controversies, philosophical reasonings, and biblical teachings regarding Trinitarian theology. This makes for some uneven reading (light/heavy, basic/deep). However, it would be difficult to do otherwise given the eternal mystery of the Trinity.

What Are the Works of the Holy Spirit?

Having provided the theological foundation of the Person of the Spirit, Sproul addresses the Spirit’s works, beginning at the beginning—creation. Here we find a classic example of Sproul’s ability to relate deep truth to daily Christian living. Speaking of the Spirit’s work of completing the empty and void earth, Sproul notes:

“Even in human relationships we have a nagging sense of the threat of emptiness, which we identify with poignant loneliness. The Holy Spirit fills what is empty. He conquers the void. When His work is finished, the once lonely universe is teeming with a plethora of flora and fauna. The barren wasteland becomes a pulsating arena of life. Here we need the Holy Spirit of God as the One who fills all things” (p. 72).

He continues this connection between creation and new creation, but even more pointedly in chapter six: The New Genesis: The Holy Spirit and Regeneration. While this chapter is helpful, there are some interpretations and applications that some might take issue with. For example, Sproul takes “flesh” to be “the sin nature, the entire fallen character of man” (p. 82). Many theologians and biblical counselors would take issue with this direct connection between “flesh” and “sin nature.”

Sproul’s focus in the rest of this chapter is on the order of salvation, which he takes as regeneration and then faith. This essential Reformed doctrine is handled succinctly. No problem there. However, one would have wished for more elaboration in this chapter on the actual change that takes place at regeneration. Sproul focuses more on a change of “leadership” (from Satan to the Spirit), which is accurate as far as it goes. But he does not address the specifics of the change of orientation—that we are truly new creations in Christ, our “old man” is crucified with Christ, and an entirely new disposition (affections, mindsets, will, etc.) is imparted (we are raised with Christ to newness of life in Christ).

Because Sproul does not address our new disposition, when he develops his thoughts on sanctification, the “new nature” is not highlighted. His theology is sound, but the application loses some power by the neglect of the new creation in Christ—who is to grow progressively more like Christ. Our battle is not that of an old nature and a new nature fighting a constant equal tug of war. Progressive sanctification is one new person with the regenerated capacities to fight against the world, the flesh, and the devil. It’s still a profound battle; it still recognizes that there is no glorification/perfection this side of heaven, but emphasizing the new orientation/new capacities of the new creation in Christ enlightens believers to the foundation for and the path to progressive sanctification.

Sproul’s final three chapters on the baptism of the Spirit (chapter 8), the fruit of the Spirit (chapter nine), and the Other Comforter (chapter ten) are not to be missed. Though very different in style (his discussion of the baptism of the Spirit is theologically deep while his explanation and application of the fruit of the Spirit is personally deep), these chapters address core questions asked by every believer.

His discussion of the Holy Spirit as our Paraclete—Comforter, Counselor, Advocate, Encourager, Giver of consolation—has great application for biblical pastoral counseling. Are we “parakaletic counselors” who know how to bring the Spirit’s comfort, consolation, and counsel to hurting and suffering people? Like the Spirit, do we offer people both solace for their wounds and strength for the battle? Speaking of the Spirit, Sproul writes, “He is the most tender source of solace the wounded, the defeated, or the grief-stricken person can know” (p. 155). Do we offer people biblical encouragement—strength for the journey, as the Spirit does? “The promised Paraclete … will come to give us strength and assistance for the battle” (p. 155).

Well-Worth Reading

R. C. Sproul in The Mystery of the Spirit has honored the Spirit’s mystery while also respecting the Bible’s descriptions of Who the Spirit is and what ministries the Spirit performs. As an introduction to the topic that balances theology and life, The Mystery of the Spirit is well-worth reading.

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What are the best books you’ve read on the Holy Spirit?

A Review of The Radical Disciple: Some Neglected Aspects of Our Calling

Note: Originally Posted at the Gospel Coalition Review site.

Book Details

• Author: John Stott

• Reviewer: Bob Kellemen, Ph.D. www.rpmministries.org

• Publisher: IVP Books (2010) (138 Pages)

• Category: Christian Life, Discipleship

• ISBN: 978-0-8308-3847-9

• Retail Price: $14.99

Despite its brevity (a mere 100 pages of text), John Stott considers The Radical Disciple something of his opus. After decades of pastoral ministry and writing, he desires to encapsulate what it means to be a thoroughly devoted follower of Christ.

Eight Marks of Radical Discipleship

He begins by highlighting the intriguing truth that “Christian” is used of the followers of Christ only three times, while “disciple” is used scores of times. “Radical,” as Stott notes, from the Latin radix meaning “root,” implies that the follower of Christ goes to the root and is thoroughgoing in commitment to Christ. So his purpose in the book is to consider “eight characteristics of Christian discipleship that are often neglected and yet deserve to be taken seriously.” Those eight are:

• Non-Conformity: In the world, but not of the world. Engagement without compromise.

• Christlikeness: The will of God for the people of God. What is our grand purpose?

• Maturity: Growth with depth. A mature relationship with Christ.

• Creation Care: Our duty to care for our created environment. Dominion over and stewardship of the earth.

• Simplicity: Rejection of materialism. Focus on generosity and sacrificial sharing rather than hoarding.

• Balance: Living out our comprehensive identity in Christ through: individual and corporate disciplines, worship and work, pilgrimage and citizenship.

• Dependence: Reliance on God’s grace. Mutual “burdensomeness.”

• Death: Life through death—death to self. If we want to live; we must die.

Begin at the End

Stott’s conclusion is best read first. Discussing his eight characteristics, Stott notes, “To be sure, I have been selective, and my selection has been somewhat arbitrary. . . . You will no doubt want to compile your own list. Hopefully it will be clearly biblical, but still also reflect your own culture and experience.”

Thus these characteristics of radical discipleship are not the eight. They are John Stott’s eight—vital for him as he reflects back on 90 years of life and 70 years of ministry. While readers might quibble with his list, perhaps two thoughts would be more productive. First, “For me in my culture, what would my list of the most important characteristics of disciples consist of?” Second, “Given the life and ministry of John Stott, what can I learn and apply to my life from his list?”

Perhaps the personal nature of the list explains what at times seems like somewhat choppy, uneven chapters. The chapter on Christlikeness reads like a sermon and indeed was a Keswick Convention message. The chapter on simplicity is basically a cut and paste of the 1980 International Consultation on Simple Lifestyle.

Rather than being frustrated by this, and instead of comparing The Radical Disciple to Stott’s theological opus, The Cross of Christ, I pictured myself in a room with John Stott thumbing through the scrapbook of his life and ministry and pointing me to eight very personal pages that he wanted to share with me.

Like a wise, loving grandfather, he points to the page on non-conformity and shares pearls of wisdom about trends which make non-conformity difficult today. In the same sage tone, he turns the page to remind me that we’re not only not to be conformed to this world, we are also to be conformed to Christ.

With a knowing smile, he asks if I know God’s purpose for His people. In response, he points out three portraits in his scrapbook—the three tenses of Christlikeness—our eternal calling, our present progressive sanctification, and our future glorification.

Turning yet another page, he chuckles as he tells me, “Too many of us are pygmy Christians because we have a pygmy God. We need a vision of God as large as God. We have growth without depth.”

Then he tells me, “I know, you’ll think I’m a tad out of touch here, but look at this page—creation care. It’s a neglected area of our Christian calling, I’ll tell you. We need to avoid the deification of nature but also the exploitation of nature.” And, “God wants us to work and worship. We transform the earth through work and God transforms us through worship.” And, “God intends our care for creation to reflect our love for our Creator.”

Turning to the scrapbook page of simplicity, he quotes the non-Christian Hobart Mowrer, “The church has never learned the secret of community.” And I sit beside him soaking it all in.

How to Read The Radical Disciple

Read The Radical Disciple as a theological treatises, and you’ll likely be disappointed. Read it as a sage saint passing the torch of lifestyle Christianity to you, and you’ll likely be transformed. Read it as an elder statesman leaving a legacy of loving Christianity and you’ll likely be prompted not only to apply his words, but also to ask yourself, “What are my marks of radical discipleship and how well am I pursuing them?”

What Others Are Saying about God’s Healing for Life’s Losses

The Big Idea: Two dozen book reviewers are blogging their thoughts on my latest book God’s Healing for Life’s Losses. Below, you’ll find a link to each review, the name of their blog, plus a brief snippet of their review. Post a comment on one of their blogs by August 1, for a chance to win a free copy.

• Rick Howerton: Small Group World. http://bit.ly/aelacY

“Blindsided, Ambushed, Amazed, Inspired… the list could go on and on. When Bob asked me to read God’s Healing for Life’s Losses for his blog tour, I was honored but saw little opportunity to aid the small group community. That is, until I had finished reading this amazing manuscript. This treasure that includes multiple pages filled with questions for personal reflection is a perfect tool for dealing with personal loss as well as the training of small group leaders. Small group pastor… I would suggest you get copies of this book and spend ten weeks with your small group leaders. Some of your group leaders will finally deal with past hurt that they have chosen to deny. The rest will learn the stages and phases of grief. They will be prepared to help their group members find hope, help, and healing when grief invades his/her space. Get this book, read it yourself, and then use it to equip your leaders.”

• Mark Tubbs: Discerning Reader. http://bit.ly/bW4yl2

“So much more could be said about this book and so much could be quoted from it, but I leave it up to the reader to order a copy and delve in. Or order two copies and involve a friend in the process. Pastors, counselors, and small group leaders, this book is bound to be a source of hope for those under your care who are grieving. Not only that, but it commends itself as a teaching tool in preparing Christians to suffer in a God-honoring, biblical way.”

• Brad Hambrick: A Blog from a Counselor for the Church. http://bit.ly/9RjV1R

“God’s Healing for Life’s Losses takes on traditional thoughts about grief and loss and turns them upside down. There is refreshing honesty about the pain of loss and the permission to be real with God and others as we embrace the mourning process together. This book is biblical, personal, and healing; I highly recommend it.”

• Mark Kelly: Grace Dependent. http://bit.ly/bj3KGZ

“Exuding hope, this book becomes a wonderful resource that compassionately directs the reader to find healing for life’s losses in Christ and with Christ. I encourage you to purchase a copy of God’s Healing for Life’s Losses for your own personal journey, and perhaps, a second copy for a friend or family member going through a time of loss, suffering or grief. This book would also be a valuable tool for a support group as they work through the grieving process.”

 “Finally, one other major feature of this text makes it immensely useful: that is, the emphasis of practical application throughout the text. Each chapter concludes with several application and processing questions concerning the subject at hand. For one in the midst of present pain, these questions can serve as skillful and loving counsel of how the content can be rightly applied to one’s circumstances. This is one big reason why the book is endorsed by the ministry GriefShare, a ministry dedicated to helping those going through the pain of grief. This text will be a welcome resource for any such person, and any person dealing with pain as the result of any means of personal suffering.” 

• Julie Ganschow: Biblical Counseling for Women. http://bit.ly/bmfZrw

“From time to time I come across a book that I want to tell you about because it makes a profound impact on my life and I think it will benefit many of you. I found such a book in God’s Healing for Life’s Losses. This is a wonderful new book by Dr. Robert Kellemen and it is a book that I have personally been waiting for, for a long time.”

• Keiki Hendrix: Vessel Project. http://bit.ly/c7IFRp

“A book complete on grief, loss, and despair that encourages the reader to seek God as their source of healing. Bob Kellemen has compiled an exceptional resource in God’s Healing for Life’s Losses. A great resource written by an experienced Christian Counselor who includes personal accounts of periods of grief.”

• Leslie Wiggins: Alabamenagerie. http://bit.ly/bVd2JH

“This book surprised me. It’s small, but more helpful than most books on grief that are twice its size. In fact, its size makes it ideal for giving. Pastors, counselors, and those who often find themselves in a position to comfort others in pain, will want to use this book as a resource and as a gift for those who are hurting. I discovered a book whose message is more than just how to find healing after a loss; it’s about journeying with God through life in this broken, sin-filled world.”

• Kellie Harbaugh: Tabitha’s Team. http://bit.ly/9QUylI

“‘We live in a fallen world and it often falls on us,’ Dr. Kellemen explains in God’s Healing for Life’s Losses. This has become one of my favorite quotes. Dr. Kellemen does not assume that a couple of Scripture verses and a prayer will make everything all better. But he also doesn’t leave you empty-handed… If you like to journal, you will love the questions that are asked throughout the book as prompts for you to journal your thoughts, feelings, and ultimately your journey to healing. If you have a friend who experiencing grief or depression, this would be a great gift.”

• Cathy Bryant: Word Vessel. http://bit.ly/aiv52b

“Words really seem inadequate to express the need I see for this wonderful book by Dr. Kellemen. Packed with scriptural references, God’s Healing For Life’s Losses contrasts the world’s method of coping with loss with God’s ways. The gift-book size makes this book easy to hold and read, but it’s not a book to be skimmed through lightly or quickly. Instead it needs to be prayerfully entered and slowly digested, allowing the truths of God to sink in and soothe the soul. I highly recommend this wonderful book.”

• Sandra Peoples: Heart for Him. http://bit.ly/b1q8us 

“This concise book is packed with hope for those who are hurting. The highlight of this book for me was the explanation of ‘Biblical Sufferology’ (chart on page 10). The five stages of grief—denial, anger, bargaining, depression, acceptance—are contrasted with the biblical grief response—candor, complaint, cry, comfort. Kellemen writes, ‘We have two basic options. We can turn to the world’s way. Or we can follow the way of God’s Word’ (16). God’s Word is where we find hope!”

• Lucy Ann Mull: The Sisterhood of Beautiful Warriors. http://bit.ly/cM8BhI

“God’s Healing for Life’s Losses provides valuable wisdom and encouragement for women or men who suffer any life loss, including divorce, church conflict, the empty nest, death of a loved one. Easy to read, practical and uplifting. Highly recommended.”

• Greg Baily: Word for Men. http://bit.ly/cJc8tV

“I am currently ministering to two recent widows and one spouse who have just hit the reality that her husband is headed to his Creator at an accelerating speed. I am going to buy more copies of this book for them, and am talking to the local director of a Biblical counseling center and my pastor about ordering a few dozen for myself, another chaplain I know and for their ministries use also. It is that helpful and that truthful. My money will be where my mouth is.”

• Cindy Baily: Word for Women. http://bit.ly/cTx6kc

(By Greg Baily): “Dr. Kellemen has been given a unique Christian insight into ‘sufferology’ and grieving. As one who wanted to help but only seemed to have a mish-mash of secular observation about human nature and some meaty Biblical concepts I thoroughly embrace God’s Healing for Life’s Losses. The book is made very accessible because he uses case studies to outline his Biblical stages, often of himself as he suffered through a great grief in his life.”

• Angela Dockter-Harris: Dance in the Rain. http://bit.ly/aKqdrS  

“God’s Healing for Life’s Losses provides such comfort to understanding sorrow and suffering. This is a must read book for those who are hurting as well as those who minister to hurting people on a daily basis. I suggest that those in ministry have several copies on hand to share.”

• Kym Morris McNabney: Writing from the Soul. http://bit.ly/9V9PXe

“I believe this book would be an amazing tool for those stuck in suffering, and worthlessness, and despair. Those that have been struck down by addiction, or found themselves behind bars. They need to hear the good news this book has to offer. It isn’t often that I wish to be rich, but after reading this book I wish I had the funds to purchase this wonderful book for those in my life, as well as all those that cross my path that I fear are hurt, and suffering.” 

• Cornelius Jemison: My Musings from a Biblical Worldview. http://bit.ly/dkjUON

“As a beginning student in theology, I can write a theology paper about suffering and come up with clever statements that describe the process of suffering/troubles/tribulations and the implications of believers, but it’s another thing when you are hemmed in, hurting, angry, and bitter with God. After reading Dr. Robert Kellemen’s book: God’s Healing for Life’s Losses I don’t feel that way anymore. In his book he describes the biblical and personal process of healing.”

• Joe Donaldson: View from the Second Chair. http://bit.ly/bXu1oZ

“This is a book that I will recommend to my colleagues, to those who counsel and care for those who are grieving, and for all who finds themselves in need of healing from life’s losses. I found it to be well-written, thoughtful, and immensely practical.”

• John Starke: The Gospel Coalition Reviews. http://bit.ly/aQzTjg

Author Interview: “Who should read God’s Healing for Life’s Losses?”

“Sometimes the second we hear words like loss and grief, our minds focus exclusively on death and dying. God’s Healing for Life’s Losses focuses on any type of loss—from the grand loss of death, to the daily casket experiences of the loss of a job, the loss of a dream, the loss of a relationship… So anyone struggling with any life loss would benefit from reading God’s Healing.”

• Aaron Taylor: Deep Thoughts with Aaron Taylor. http://bit.ly/cIiOUk

Author Interview: “What’s the “big idea” behind God’s Healing for Life’s Losses? What would you like readers to take away from it?”

“In a biblical sentence: you can grieve with hope (1 Thessalonians 4:13). God’s Healing for Life’s Losses gives readers permission to grieve and offers a pathway toward hope. I want people to see their suffering from God’s perspective without denying the reality that suffering still hurts. What would I like readers to take away? The title and subtitle say it best. I’d like readers to walk away with God’s healing hope.”

• Lynn Mosher: Heading Home. http://bit.ly/bFmkjt

Author Interview: “Why did you write God’s Healing for Life’s Losses?”

“Christians long for an approach that faces suffering honestly and engages sufferers passionately—all in the context of presenting truth biblically and relevantly. We need to be able to face life’s losses in the context of God’s healing. Jesus did. ‘I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world’ (John 16:33).” 

Join the Conversation

What resources have you found valuable in dealing with suffering, grief, and loss?

Review of: Helpful Truth in Past Places: The Puritan Practice of Biblical Counseling

Note: This review first appeared on the Gospel Coalition review site.

Book Details

• Author: Mark Deckard

• Publisher: Mentor/Christian Focus Publications (2010) (208 Pages)

• Category: Church History, Biblical Counseling, Puritans

• ISBN: 978-1-84550-545-5

• Retail Price: $19.99 (Amazon Site)

Reviewer: Bob Kellemen, Ph.D., LCPC, is the Founder and CEO of RPM Ministries. Bob has pastored three churches, chaired the MA in Christian Counseling and Discipleship department at Capital Bible Seminary, and is the author of five books: Soul Physicians, Spiritual Friends, Beyond the Suffering, Sacred Friendships, and God’s Healing for Life’s Losses.

As an author and reviewer, occasionally I review a book where I think, “Now that’s a book I wish I had authored.” Helpful Truth in Past Places is such a book because it combines the timeless truth of historical theology with solid application for life and ministry today.

From the outset, author Mark Deckard crystallizes the importance of this book.

“The Puritans were masters at understanding the nature of human beings and applying Scripture in practical ways to help people with their struggles and problems. In the truest sense of the word they were psychologists, students of the inner person, before there ever was a field of secular psychology” (p. 9).

Indeed, the Puritans were soul physicians and spiritual friends who understood biblical answers to life’s three core questions. Who are people (creation)? Why do they struggle (fall)? What has God provided to help with those problems (redemption)?

In the able hands of Deckard, the Puritan pastor-theologians have much to offer believers today who desire to practice truly biblical counseling. As Tim Keller notes, the “Puritans practiced sanctification by theology rather than by psychology” (p. 11).

Deckard does a fine job briefly introducing the Puritans. In particular, he describes their ability to combine being students of the Word with being students of people. Like the Apostle Paul, they blended Scripture and soul (1 Thessalonians 2:8), truth and love (Ephesians 4:15) relationship and insight (Philippians 1:9-11).

Understanding that there is no way to cover comprehensively every Puritan, Deckard wisely selects seven representative ministers and seeks to read them “with the specific question of biblical counseling in mind” (p. 15). He explores John Flavel and the question of the mystery of providence; Jeremiah Burroughs and anxiety; John Own and mortification of sin; John Bunyan and the sense of alienation and isolation; Jonathan Edwards and affections and emotions; William Bridge and depression; and Thomas Brooks and “devil craft” (spiritual warfare).

In each case, the authors wrote not out of theory but out of lived experience. For example, when Flavel wrote on why God allows suffering, he approached his question as one who lost three wives, lost an unborn child, experienced the tragic loss of his parents, and endured ministry exile.

Flavel’s application of Scripture to life is also illustrative of methods used by the other six Puritan soul physicians. When addressing questions about the providence of God, Flavel did not simply and shallowly quote Romans 8:28 about God working all things together for good. Rather, he would engage his parishioners and readers in lengthy, in-depth interactions about extended biblical passages, such as the life of Joseph in Genesis 36-50 and the life of Esther.

Flavel also urges meditation upon such biblical truths. It is the duty of God’s people to “meditate upon these performances of providence for them, at all times, but especially in times of difficulty and trouble.” But Flavel does not leave his readers to guess how to do so. He spells out several principles or “methods” to make his exhortation practical and relevant.

For Flavel and for Jeremiah Burroughs, such principles were not quick solutions or ten easy steps. As Deckard says of Burroughs’ approach to contentment:

“Contentment can be found in Christ but as an art it must be experienced, learned, and utilized in those struggles as a larger goal beyond the relief of the struggle itself. The emphasis on mystery helps to push us back to how God works and away from the more mechanistic (follow the ten logical steps!) approaches that we try to devise for solving problems” (p. 49).

John Owen is typical of the other six authors studied and of all Puritan pastors. Whether in writing, teaching, the pulpit ministry, or house-to-house visitation, ministry was concerned above all else with the twin goals of the glory of God and the spiritual welfare of his people.

In his concluding thoughts on Owen’s ministry of helping people to mortify sin, Deckard does an excellent job helping pastors and counselors to ponder how to apply these truths today, especially to a world/culture where sin is minimized. At times, with some of the other authors, Deckard offered less of this “how might we apply this today?” In an otherwise excellent book, this is one area that could have been strengthen—helping readers to think through how Christ’s changeless truth, as practiced by the Puritans, could relate to our changing times.

Another approach that might have given this fine book additional impact could have been the inclusion of sample letters of spiritual counsel and/or accounts of personal ministry. Deckard’s choice to emphasize books allowed for great insight into a theology of Puritan biblical counseling. However, lacking specific Puritan letters of spiritual counsel or accounts of personal ministry (which are available) made it more difficult to glean how these Puritan authors, in the one-to-one personal ministry of the Word, might have related to their parishioners, and how they might have related God truth’s to their specific daily life issues.

Still, Helpful Truth in Past Places is a very valuable addition to the growing literature on the history of biblical counseling, soul care, and spiritual direction. It helps us to think theologically about suffering and sin. It encourages us with the truth that God’s Word is sufficient, relevant, and profound. For this reviewer, it accomplished the goal Deckard set for it, “it will hopefully encourage believers to revisit these and other Puritan writers in order to be better equipped in their ministry of helping others” (p. 9).

If you doubt this, then start at the end of Deckard’s book and work backwards. In the Conclusion, Deckard lists nearly three dozen applications of Puritan truths to counseling problems people face today. Truly the Puritans offer us helpful truth in past places.

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How important is it to base our present ministry models on insights from church history?

A Review Of A Heart for the Community: New Models for Urban and Suburban Ministry

Note: This review first appeared on the Discerning Reader review site.

Book Details

• Authors: John Fuder and Noel Castellanos, General Editors

• Publisher: Moody (2009) (496 Pages)

• Category: Church and Ministry, Local Church, Urban Ministry

• ISBN: 978-0-8024-9131-2

• Retail Price: $34.99 Amazon.Com Link

Reviewer: Bob Kellemen, Ph.D., LCPC, is the Founder and CEO of RPM Ministries. Bob has pastored three churches, chaired the MA in Christian Counseling and Discipleship department at Capital Bible Seminary, and is the author of five books: Soul Physicians, Spiritual Friends, Beyond the Suffering, Sacred Friendships, and God’s Healing for Life’s Losses.

Recommended: A Heart for the Community offers a comprehensive presentation of current issues and practical models useful for anyone wishing to pastor, plant churches, or lead para-church organizations in urban and suburban settings.

A Fresh New Look

Moody Publishing and the Christian Community Development Association (CCDA) joined together with general editors John Fuder and Noel Castellanos, along with nearly three dozen other authors, to produce an encyclopedic reference work for 21st century urban and suburban ministry. What started as an updated edition of A Heart for the City (Moody, 1999), became a fresh new look at emerging models for ministry in our increasingly multi-ethnic society.

This major reworking was necessitated because of titanic shifts in urban issues today—shifts that impinge upon suburban ministry. Specifically, the authors frequently address the “gentrification” of urban areas—the restoration and upgrading of deteriorated urban property by middle classes, often resulting in displacement of lower-income people. Playing itself out across America, cities and suburbs alike are becoming a shifting mix of classes, cultures, and ethnic groups.

Rather than seeing this as a problem, the authors perceive “within it a Kingdom purpose for our generation.” The ministry models highlighted throughout A Heart for the Community seize upon this missional opportunity—for both urban and suburban churches.

A fundamental premise of the book is that many pastors are trained in the exegesis of Scripture but not in the exegesis of their community (ethnology). This also explains a primary strength of and the need for A Heart for the Community. It seeks to equip pastors and church planters not only with a theology of the church, but with a methodology for understanding the community surrounding any given church. They seek a “more balanced hermeneutic” in the training of ministry practitioners as they muse over the “proper mix of the biblical text with the contemporary needs of the city and its people.”

This very strength could be considered one of the weaknesses of the book. A Heart for the Community is not a theology of urban/suburban ministry. It is more a methodology of. However, since the editors (explained in personal conversation) believe that other solid theological manuals on urban/suburban ministry are available, and this book seeks to supplement those manuals, readers should not be disappointed as long as they understand this mindset.

Still, further exegesis of narratives such as Jesus’ compassion-based ministry model and of Paul’s ethnological entry into Athens (Acts 17) could have helped to balance the “exegesis of Scripture” and “exegesis of society” and would have illustrated biblical models of such ministry. In fairness, this is not to imply that the book lacks a theological grid or that it excludes any exegesis of Scripture. For instance, Castellanos develops a biblical theology of collaboration, Fuder provides a biblical basis for community analysis, and Dudenhofer shares a theology of neighborliness, just to name three examples.

An Overview

A Heart for the Community is divided into four main sections. Part 1 focuses on critical issues such as the aforementioned “Gentrification.” This section serves to provide an understanding of the paradigm shifts for the church in urban and suburban America. Part 2 highlights church-planting models. This includes anything from the hip-hop church, to the cell church, to the Latino church, to the multi-ethnic church. Part 3 shifts the focus to ministering to suburban needs, while Part 4 addresses para-church ministries in urban and suburban settings.

Each chapter, like a good encyclopedia of ministry, is filled with historical background, cultural insight, and practical methods to implement. Additionally, every chapter includes reflection questions and a recommended reading list. No one can finish A Heart for the Community and leave hungry.

The wide breadth of authors, as with any multi-authored book, lends itself to a diversity of style, background, experience, and depth. A great strength of the book derives from this diversity—numerous engaging, practical, relevant vignettes and real-life narratives illustrate the principles being shared and the points being made.

Some Evangelical readers may be surprised or “taken aback” by the inclusion of some authors from Catholic and non-Evangelical backgrounds. Additionally, while the authors evidence tremendous diversity, almost all currently minister in the greater “Chicagoland” area. Thus implications have to be extrapolated to other urban and suburban centers.

The various authors consistently eschew any one-size-fits-all approach. Wisely, they encourage pastors, church planters, and para-church leaders to minister idiosyncratically—to take the principles from their chapters and apply them to the unique congregations and communities in which they serve.

While greatly appreciating this relational emphasis, at times the constant barrage of negativity toward “programs” felt overdone. The idea of “organizing the organism” or of “ad-ministering the ministry,” or of “people-oriented strategies” seemed to be thrown out entirely. It is possible to “balance” people and programs to address the unique, complex issues of multi-ethnic urban and suburban ministries.

Final Words

My copy of A Heart for the Community is highlighted effusively. I took page after page of notes. While I would encourage all readers to “be Bereans” as they read and respond to each author, I would also urge everyone interested in modern urban and suburban ministry to read A Heart for the Community. Like any “reference work,” you’ll not likely agree with every aspect of every chapter/article. However, you will be stretched to think through a practical, pastoral theology for 21st century ministry.

Join the Discussion

What resources do you recommend for urban and suburban ministry?

Review of Psychology in the Spirit: Part 3

Note: This is Part 3 of a three-part review of John Coe and Todd Hall’s Psychology in the Spirit. It was originally posted at the Gospel Coalition Review site. Read Part 1. Read Part 2.

Reflections on the Practice of Transformational Psychology

In theory, Coe and Hall address several of these vital questions. In actual practice, the authors at times seem to do the very thing that they critique the classic “integration” model for doing. “A criticism against this view {integration} is that, despite the theory, in practice, integrationists tend to start with the categories of contemporary secular psychology and integrate the Scriptures into this already existing system, rather than allow the Scriptures and observation-reflection to come together in union and harmony with psychological categories” (p. 65).

For example, after a chapter where Coe shares his systematic theology of our relational nature, Hall then writes, “What I want to do in this chapter is attempt to flesh out the contours of a relational theory of human nature” (pp. 235-236). It is instructive to ponder where Hall heads in this chapter to flesh out Coe’s theory.

Given the focus of the theoretical portions of the book on the Spirit-dependent, Yahweh-fearing, regenerate sage, and upon the Scriptures as the bedrock foundation for understanding life, we might expect Hall to provide examples of his own sage-like reflections/observations. Or, he might have shared examples of other believers, either ancient or current, doing sage-like reflection. Or, we might have anticipated that Hall would flesh out Coe’s relational theology with profound, relevant, robust, nuanced examples from Scripture.

Instead, we read, “Recent developments in multiple fields (e.g., attachment theory, developmental psychology, affective neuroscience, relational psychoanalysis) are converging on a theory of implicit relational meaning” (p. 236). Most of the chapter then focuses on secular attachment theory. This is not a lone example. In another chapter, Coe turns to object-relations theory to flesh out his understanding of biblical relationality. In those chapters and others, the authors do not address the related issue of whether those theories were built upon observation and reflection on creation, or upon secular theory-building impacted by depraved presuppositions. Even if they were built upon Proverb-like observations, the broader question remains: Why use “non-sage” (unregenerate) observation as primary examples in a book that bases its thesis on Spirit-dependent, Yahweh-fearing, regenerate sage wisdom?

What warrant can we find in the model in Proverbs of a believing sage observing life under the fear of Yahweh that would suggest that the unregenerate psychologist in rebellion from Yahweh can derive moral wisdom for living? This seems a particularly relevant question given the passion of the authors. “The character of the psychologist is at the heart of doing psychology well in God” (pp. 105-106). “We want to make this point explicit as the foundation for the entire model” (p. 106). Speaking of the fall, “This explains why a secular psychology that rejects God’s revelation about the nature of sin and redemption is doomed from the outset, for it is a theoretical and psychological defense against dealing with the major issues of life before God” (p. 208). Their practical applications seem inconsistent with this sound theology.

It is when we move from theory to practice that we clearly demonstrate whether or not our stated confidence in the authority, sufficiency, profundity, and relevancy of God’s Word fleshes out. The issue of “integration” or “non-integration”—the relationship between extra-biblical information and special revelation—is often framed in terms of the authority and sufficiency of Scripture. It also needs to be framed in terms of the profundity and relevancy of Scripture. If we are confident in the profound depth of the treasure of God’s wisdom contained in His Word, then it seems curious to turn to object relations theory and attachment theory (which are not examples of sage-like, Spirit-dependent observation) to “flesh out” human relationality. Given the authors’ emphasis upon how profound are sage-like observations by Yahweh-fearing psychologists, the dearth of first-hand examples of such regenerate observations is equally intriguing.

Perhaps it can be explained in part by the mindset that at times seems to diminish the work of theologians while maximizing the work of psychologists. “It is interesting to note that it has often been psychologists and not theologians who have been most helpful in understanding the recalcitrant nature of psychopathology. Theologians and philosophers may have much to say about the origin, etiology and radical nature of sin, but it is psychologists who have excelled in providing an insightful understanding of how sin and psychopathology work in the human heart, and why many of the sins and vices we participate in will not go away by merely wishing them to be gone” (p. 297). Earlier they spoke of biblical counseling’s lack of attending to how the Scriptures “apply to real dynamics of human experience” that “tend to make some of their discussions a bit superficial, overly cognitive, behavioral, and not adequately integrated with how change and growth really work in human existence” (p. 62).

One wonders who Coe and Hall have and have not been reading. Certainly the great theologians, pastors, and soul physicians of church history offer ample evidence of insightful understanding of how sin works in the heart and how Gospel-centered ministry addresses the complex process of dealing with such sins and vices. And certainly, many pastors, theologians, and biblical counselors today are writing about and ministering from a robust, nuanced understanding of the depths of sin and the complexity of the change process. Other than a brief mention of David Powlison’s biblical counseling work, all of Coe and Hall’s references to biblical counselors either are to people who are actually anti-biblical counseling (Bobgan) or to writings from over a generation ago. Perhaps it would be helpful if the authors had further exposure to these new writings which evidence confidence in the profundity of Scripture and demonstrate the relevancy of Scripture for specific life issues.

The authors believe that “psychologists need to give these principles {of what makes psychotherapy work} away to the church, and seminaries, pastors, and ministry leaders need to plunder these truths to the fullest insofar as they provide insight into the psychospiritual growth process” (p. 338). Is it possible that it may need to be the other way around? Christian psychologists need to plunder the comprehensive progressive sanctification principles learned from a profound spiritual theology applied in real life to real people with real problems by compassionate Gospel-centered theologians, pastors, and biblical counselors?

The Indicative and the Imperative

Psychology in the Spirit is a watershed book that deserves careful attention. Its “indicative” sections (theory/theology) in particular point to Gospel-centered solutions. “Only the forgiveness available in the cross of Christ, and the love of God infused into the heart of the believer . . .” enable us to “see and reflect upon what is real and true” (p. 34). “Thus, it is in redemption, and not creation alone, that we find our fundamental identity” (p. 35).

However, the imperative sections (practice/methodology) fell a little flat. It would be like the Apostle Paul in Ephesians 1-3 providing the indicatives of who we are in Christ through the Spirit, but then moving in Ephesians 4-6 to imperatives that focused on principles from the world and power from the self. For Paul (and us) that would have been tragic. From Coe and Hall, it is disappointing because the core of their model (Spirit/Scripture/Sage Scientist) has great merit. And they appear to have a deep allegiance to the role of the Bible in the Christian life. Perhaps this introductory volume will lead to further works that demonstrate a greater focus on first-hand, Proverb-like, sage observations done with God in heart and Scripture in hand.

Join the Conversation

What is your review of Coe and Hall’s Psychology in the Spirit?

Review of Psychology in the Spirit: Part 2

Note: This is Part 2 of a three-part review of John Coe and Todd Hall’s Psychology in the Spirit. It was originally posted at the Gospel Coalition Review site. Read Part 1.

Reflections on the Theory of Transformational Psychology

At the theoretical level, there are important questions to ponder about Coe and Hall’s proposal that we can glean facts about values from facts about creation. A few such sample questions for further exploration include:

1. Depravity and Gleaning Values from Creation (The Fallenness of the Observer): What is the impact of the fall and human depravity on the ability of the unregenerate person to glean facts and make applications from observation and reflection? Coe and Hall conclude that there is “biblical justification for dialogue with the unbeliever and their partially distorted views” (p. 93). Because, “Fallen human beings retain the image of God and, thus, retain their human nature and capacity-ability (though partly corrupted) to discern what is natural and good from what is unnatural and bad” (p. 164). Is this a robust enough understanding of depravity as it relates to the fallen mind’s ability or inability to understand truth about wise, successful living in a fallen world (see point 2 below)?

2. Corruption and Gleaning Values from Creation (The Corruption of the Things Observed): Even for the regenerate sage, what are the implications and potential limitations of observations and reflections on a fallen planet where “things are not the way they are supposed to be”? As Dallas Willard notes about secular psychology, “For those who must rely upon a strictly secular viewpoint for insight, such questions are especially tough. Why? Because we do in fact live in a world in ruins. We do not exist now in the element for which we were designed. So in light of that truth, it’s essentially impossible to determine our nature by observation alone, because we are only seen in a perpetually unnatural position” (Willard, The Spirit of the Disciplines, p. 45). How trustworthy is the information gleaned from reflections on the human condition in a fallen world?

3. Depth and Gleaning Values from Creation: What level of depth of insight about life issues does the wisdom literature genre support? How robust and sophisticated can we expect generalized observations about life to be? Beyond common sense natural law and proverbial thinking about cause and effect, how would one develop comprehensive models of healthy living? What might someone anticipate finding in their observations from creation that they would not find more richly nuanced in Scripture—given Scripture’s inspiration, inerrancy, propositional form, and specific purpose of revealing God’s truth for godly living for God’s glory?

4. Prescriptive Confidence and Gleaning Values from Creation: Once we reflect upon generalized principles from creation, how confidently prescriptive can we be? Job’s miserable counselors observed the general principle that God blesses His faithful servants. However, apart from God’s special revelation (contained in the first two chapters and the final chapter of the book and a theology of suffering contained throughout the Bible), their prescriptive counsel was unbiblical and unloving.

Join the Conversation

Of the four reflections, which do you think is most important, why, and how would you respond?

Review of Psychology in the Spirit

Note: This is Part 1 of a three-part review of John Coe and Todd Hall’s Psychology in the Spirit. It was originally posted at the Gospel Coalition Review site.

Book Details

• Authors: John Coe and Todd Hall

• Publisher: IVP Academic (2010) (450 Pages)

• Category: Spiritual Formation, Christian Psychology

• ISBN: 978-0-8308-2813-5

• Retail Price: $29.99

Finding Truth for Life

Where do we find truth for life? What do we view as our authoritative, sufficient, profound, and relevant source for Gospel-centered living? Psychology in the Spirit by John Coe and Todd Hall seeks to address these vital questions.

It is a significant book released at a significant time when a new generation of Christian psychologists and biblical counselors are thinking deeply about what makes counseling truly Christian and biblical. The co-authors seek to position their model of “transformational psychology” as a new approach that offers the best of biblical counseling’s commitment to a scriptural approach to people, problems, and solutions, and the best of Christian psychology’s commitment to psychological study grounded in a thoroughly Christian world-view (without what they perceive as the weaknesses of each).

The Transformational Psychology Model: The Spirit, the Scriptures, and the Sage

Coe and Hall encapsulate their model as a combination of the Spirit, the Scriptures, and sage observation/reflection. “With God in heart and Scripture in hand, the sage or spiritual psychologist enters into the created world of things, particularly humanity, to understand the thing itself, especially as it relates to the human good and growth” (p. 135).

“God in heart” emphasizes their focus on the character of the counselor/psychologist—being Spirit-filled and Spirit-dependent through personal soul work and the practice of the spiritual disciplines. “We are interested in seeing how a focus on the character and life of the psychologist has implications for a whole model of relating psychology and Christianity” (p. 70).

“Scripture in hand” summarizes their stress upon the priority of a biblical theology of Creation, Fall, and Redemption. “We think this transformational psychology will encompass many of the central theses and insights of the Biblical Counseling model, particularly its emphasis on redemption, the Fall, sin and sanctification by the Spirit in understanding the human condition” (p. 92).

They present the idea of sage observations by the Spirit-dependent person as their centrally unique contribution to the current discussion. In the most important chapter of the book—chapter seven—they use the book of Proverbs to develop the foundational thesis “…that there is a biblical model for gaining wisdom from observing and reflecting upon creation, particularly the human person and situation…” (p. 93).

For the authors, Proverbs illustrates what the Christian psychologist should be and do. The Spirit-filled sage takes God’s scriptural truth about humanity as the bedrock foundation and then in the fear of Yahweh humbly and carefully observes and reflects on life (the human person and situation) to glean wisdom for life. They have thus redefined psychology as the science of scriptural interpretation/application plus first-hand sage observation/reflection on creation (humanity) designed to discover prescriptive insight for living.

Among various passages from Proverbs, they highlight Proverbs 24:30-34. The sage passes by the sluggard, beholds his situation, and concludes, “When I saw, I reflected upon it; I looked, and I received instruction.” The sage then uses this “descriptive data of life” to draw prescriptive wisdom principles for living. “A little sleep a little slumber…then your poverty will come as a robber…” The co-authors draw the conclusion that, “Our Old Testament Wisdom model informed us that the budding psychologist studies God’s revelation in the Bible as well as that in natural law in creation, in order to understand and discern with the Spirit the path toward self-understanding, growth and assisting others in this” (p. 201).

It is here that their model impinges upon the oft-debated issue of the “integration” or “non-integration” of theology and psychology. In the past, this issue has been framed as whether or not one should blend or merge the findings of psychology—in particular secular theory of people, problems, and solutions, and their prescriptive models of cure and care—with the teachings of Scripture about life, spiritual growth, and progressive sanctification. Traditionally, many “biblical counselors” have valued the role of “scientific research” and “descriptive data” while rejecting the prescriptions for living and psychological theories developed from secular sources.

In theory, Coe and Hall are suggesting something different. Rather than “integrating” secular findings with biblical principles, they believe God calls the believing sage/scientist/psychologist to a “single, though complex, act of doing a science or psychology of values” (p. 155). They believe that we find truth for life both in the Scriptures (which are foundational and have priority because of their inerrant, inspired, propositional nature) and in “science”—defined as commonsense reflection and observation on the human condition (pp. 154-157).

Join the Conversation

What are your thoughts on Coe/Hall’s view that we can discover wisdom for living from sage observations about life?

Mark Tubbs’ Discerning Reader Blog-Through of Soul Physicians

A Book for Every Pastor, Every Counselor, and Every Christian: Part 2, Act One

Note: Mark Tubbs, the Editor of the Discerning Reader Christian book review site, posted the following review of Soul Physicians on May 24, 2010. (For Part 1, click here).

Excerpt: In what is probably the finest biblical exposition of the creation, fall, and evil activity of Lucifer I have read thus far, Bob “puts flesh” on this pitiful but powerful creature of overweening self-love and deadly pride.

Act One: Love’s Eternity

In the opening chapter of Act One, chapter four of Bob Kellemen’s magnum opus Soul Physicians, Bob takes us behind the scenes, as it were, to behold divine love’s fountainhead: the eternal inter-relationship existing between the persons of our Triune God.

In the Prologue, which I blogged about last month, Bob set the stage for the narrative we find ourselves following in Act One by introducing us to the main characters in the history of the universe. Bob’s point in weaving this narrative, besides drawing us into a greater love for God Himself, is the practical application of biblical truth in biblical counseling. In other words, putting the implications of the gospel into practice in everyday life.

The preface to Act One, subtitled “Love’s Eternality – Community,” outlines the path taken in the next four chapters. Long before sin, long before Satan, long before us, the Trinity existed in harmonious transcendence. Here is a helpful couplet:

o In the beginning God Created

o Before the beginning God Related

I don’t care what you say (well, I do, but I like the expression), that’s a fresh and memorable way to express God’s pre-creation activity. Proposing that too many biblical counselors start off on the wrong foot by either using sin or redemption, Bob suggests “that we construct a biblical counseling method that begins before the beginning.” He goes on:

I suggest we build our model of Christian counseling on the foundation of the Triune relationship that existed before the foundations of the earth. If we are going to learn spiritual friendship, then let’s look to the ultimate Spiritual Friend and the eternal Spiritual Friendship: the Trinity.

Chapters five and six are straightforward but rich. The former mines the biblical data for God’s attributes and presents them in superlative, glowing terms. The latter introduces God’s adversary, known in this book as False Seducer. In what is probably the finest biblical exposition of the creation, fall, and evil activity of Lucifer I have read thus far, Bob “puts flesh” on this pitiful but powerful creature of overweening self-love and deadly pride.

Finally, chapter seven contrasts False Seducer’s strategies with those of God Himself. Bob is at his best when providing fresh insights into familiar biblical texts using helpful and accurate explanation and exegesis. And true to form, the adept and articulate biblical counselor that he is, Bob rounds out Act One with a real-life counseling scenario that demonstrates the theological, “theoretical” content of the previous four chapters. This is sure to become a go-to passage for any pastor or counselor who can commit its general structure to memory.

I enjoyed 99% of the material in this section of Soul Physicians. I could do without the image of the Trinity engaging in heavenly hugs and hi-fives, but this may be more a reflection on my mere thirty-something years of life than anything else. I still maintain, as I mentioned in my blog on the Prologue, that this is a book for every pastor, every counselor, and indeed, every Christian.

Buy Soul Physicians directly from Bob Kellemen here at a significant discount.

Review of Psychology in the Spirit

Check out my Gospel Coalition Review of John Coe and Todd Hall’s Psychology in the Spirit here.