The Book That Launched a Movement
The first installment of Brian D. McLaren's trilogy recounts a lively and intimate conversation between fictional characters Pastor Dan Poole and his daughter's high-school science teacher, Neil Oliver. They reflect together about faith, doubt, reason, mission, leadership, and spiritual practice in the emerging postmodern world. A New Kind of Christian offers a tale of hope and spiritual renewal for those who thought they had to give up on faith, God, and church.
|Publisher:||Augsburg Fortress, Publishers|
|Product dimensions:||5.40(w) x 8.40(h) x 1.00(d)|
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Sometime the Peacock Wish to Be the Seagull
"Carol, i'm not sure how long I'll last. I know this must be scary for you. I'm sorry." I was leaning against the counter, and Carol was sitting across the kitchen with her chair angled away from the table, her legs crossed, left elbow on the table behind her, facing me but not meeting my gaze.
She got up, turned her back to me, and began picking up the dinner dishes — quietly, deliberately, maybe a little more slowly than normal. Our twin ten-year-old sons, Corey and Trent, were at a birthday sleep-over (badly named — they stay up half the night and come home wired) at a friend's house, so there had been only three of us at the table. Carol put the dishes in the sink and stood beside me. She crossed her arms as mine were, and we stared at the same spot on the kitchen floor for a couple of seconds. "Well, Dan," she said, "if you quit, I'm sure we'll make it somehow. But I don't relish the thought of moving. I'd hate for the kids to have to change schools, especially Jess. But whatever damage moving would do would be a lot less than ..."
"Than me being depressed all the time."
"Well, that too, but I was going to say it would be better than you getting embroiled in some big deal at the church. You know, heresy stuff or division stuff or getting fired. Lord knows we don't need that."
"No, I won't let that happen. I'll quit before I let that happen. I'll substitute-teach or something, maybe get certified. I wouldn't mind having my summers off, and ... the pay wouldn't be that different."
"You just did it again," Carol said.
"You sighed. You never used to sigh. In seventeen years of marriage, I never heard you sigh until these last few months."
"Yeah." We kept staring at that spot on the kitchen floor, not talking. Carol reached her arm around my waist and gave me a gentle squeeze. I said, "I keep thinking that there must be this ranch out in New Mexico somewhere. You know, we move out there, I get a horse ..."
"And you ride the range all day and never have to talk to anybody. Cowboy Dan."
"Yeah. The thought of the quiet and the dry air and the big sky — shoot, I've never even been to New Mexico, but I'm ready to move tomorrow. ... I just sighed again, didn't I?"
"You sure did. But look, if we have to move, let's move back near my folks. Atlanta's no Santa Fe, but the kids would love to be near their grandparents, and vice versa."
"Somehow dreaming of hot, humid, crowded Atlanta doesn't draw the same kind of sigh out of me," I said.
"Whatever," Carol replied. "Look, hon, it's almost seven. I'll get the dishes cleaned up if you'll take Jess to her concert, OK? You've got to pick up a couple of her friends from the youth group too. You know where it is, right?"
"It's at that rec center just off 95? Gosh, if it takes me forty-five minutes to get there and back, I might as well just stay."
"Better you than me. I hate that kind of music."
"OK. We'll probably be back by 11:30 or so by the time I drop the other kids off. Thanks, honey."
"For hanging in there with me. I wish I wasn't putting you through this."
"I wish you weren't putting yourself through this. You'd better get moving. Jess hates being late."
I think that conversation was the first time I'd put my plan into words. Not the New Mexico part — that was pure fantasy. The other part — about quitting my job as a pastor, becoming a high school teacher — I'd never put that into words before. I guess that's why I went out of my way to meet Dr. Oliver at the concert that night.
It was a Saturday, midsummer, 1999. Jessica wasn't yet sixteen, so even though she had her learner's permit, she needed me to drive her and a few friends to a concert. Some boys from her high school had put together a rock band called the Amish Jellies. (Quite a name, eh?) They'd rented out a community center for their first big gig. I'd played in a bunch of garage bands as a high school kid myself, so I didn't mind sticking around to hear them play. But they were a lot louder and worse than I thought they'd be, so about twenty minutes was all I could stand. I snuck out into the lobby, hoping it would be less painful out there.
Some parents of the boys in the band had put out some refreshments on an old blue card table (including coffee for the adults) so the kids could hang out and celebrate the band's debut after the concert. It turned out that a lot of the kids weren't interested in the music either, because the lobby was full of kids — all talking loud to be heard above the music. The other parents were holed up in the rec center's kitchen, so there I was, a thirty-nine-year-old guy trying to look coolly inconspicuous in a corner of a rec center lobby, a lone goose in a flock of animated ducks. I was just finishing a small Styrofoam cup of something vaguely resembling coffee when I heard Dr. Oliver's musical accent over the pulsing bass from the Jellies and the giggles and chatter of the kids.
I recognized his lilting voice from back-to-school nights.
He was originally from Jamaica, I had been told, but his ethnic identity was mysterious for an American like me, used to two basic categories, black and white. He didn't seem to fit either of my standard categories. Part of his differentness was his style of dress, almost always a gray suit, a tie — more formal than American styles, yet the man himself was warm, engaging, enthusiastic, hardly a gray-suit kind of guy in my opinion. His features, his movement, his posture also defied easy categorization; I guess to me he looked African, but not African American. He was a science teacher, but I knew him more because he was the girls' soccer coach. Although he cut Jess her freshman year, he put her on first-string junior varsity as a sophomore. I'd missed most of her games though. Too many night meetings.
I'd heard lots of stories about Dr. Oliver over the years, even before Jess made the soccer team. Tall, articulate, and outspoken, the only Ph.D. on the Franklin Roosevelt High faculty, popular with the kids, survivor of a few controversies including a big textbook fight that had been in all the papers and on TV (that's how I originally heard about him) — he stood out in a lot of ways.
At first I couldn't see him because he was seated and surrounded by standing kids. After a few minutes, they left en masse, laughing and saying, "See you Monday, Dr. Oliver," and "Thanks for coming, Dr. Oliver." The crowd of teenagers parted like a motley curtain, and there he was, seated, smiling, shaking hands, giving high-fives, even in midsummer looking like it was any school day with his gray suit on. I went right over to say hello. He stood up as I approached. He made me think of Ed Bradley from 60 Minutes — tall, bearded, salt-and-pepper hair, but thinner, darker-skinned, and a bit farther along in the receding hairline department. One other difference — where Bradley exudes TV newsmagazine seriousness, Dr. Oliver's whole face seemed wired to a smile that could appear at any moment, and his whole face seemed part of that smile — eyes, brows, cheeks. That's the smile I saw as I approached.
He shook my hand, with his peculiar mixture of formality and enthusiasm: "Ah, Mr. Poole — Daniel, isn't it? Father of the late-blooming soccer star? So good to see you, sir!" We exchanged a few flattering observations about Jess and then some complaints about the coffee, typical small-talk stuff, and then he asked how my summer was going. I didn't want to get into it, so I said, "Well, that's a long story." I was wondering how I could get some information on high school teaching from him without revealing that I was thinking about quitting my job at Potomac Community Church. That's not the kind of rumor I wanted my board to hear.
"And you, Dr. Oliver," I continued, "what brings you to an Amish Jellies concert?" He explained that the lead singer and drummer were students of his, and he liked to be supportive of his kids. "But listen, Dan," he said, "please don't call me Dr. Oliver. Only my students call me that. To my friends, I'm Neo. It's been my nickname since my freshmen year of college."
I cocked my head slightly, and that's all the cue he needed to continue with the story: "When I joined a fraternity at Rutgers, my roommate said I had three first names — Neil, Edward, and Oliver — and that confused him terribly. So he just started calling me by my initials, NEO. To tell you the truth, I think behind my back some of the others actually called me 'Negro.' They weren't used to having people of color around — especially ones like me with odd accents. But good friends we became anyway, and the nickname stuck. Now, if I recall correctly, I remember hearing that you are a minister. So how are things in the wonderful world of religion?"
Obviously, I didn't want to get into that either. I fumbled with my coffee cup and said, probably a little too quickly and cheerfully, "Well, I'm hanging in there. How's science?"
"Science," he said, finishing his last sip of coffee, "is a piece of cake compared to what you do. Our subject matter is mathematically definable, we're encouraged to experiment, and we're paid to be honest about our data. Somehow I don't think your cohort has any of those advantages. ... Here, let me take your cup."
While he walked over to the trash can, I remember this strange feeling coming over me. The best word I can use for it was safety: this guy is safe to talk to — he understands, I thought. When he came back, I was surprised to hear myself saying, "Actually, Neo, things in church work are pretty rough sometimes. Pardon the pun, but it's not always a Sunday school picnic."
He rearranged the folding chairs and motioned for me to sit down, facing him, our knees only about two feet apart. He leaned forward, his forearms resting just above the knees. He looked a lot like a basketball coach I had seen on TV, maybe conferring with a point guard in foul trouble. "Well, Reverend, it sounds like you could use a friend."
Out of nowhere, a wave of emotion rushed up my spine and caught in my throat. I'm a pretty "smooth" guy in public, not prone to extravagant expressions of emotion. But that simple sentence caused me to choke up. I tried to hide it, but I'll bet he saw my eyes brim. Without taking off my glasses, I quickly reached up under the rims and wiped my eyes and said, "Oh, you know, I guess every profession has some ups and downs."
"Yours more downs than many, I'm sure," he said. "Even with God's help it can still be brutal at times — or so Father Scott tells me. I'm an Episcopalian. Do you know St. Timothy's?"
I smiled politely and said, "Yes, over in Rockville," but I was afraid inside, thinking, "Don't do it! You can't pour out your heart to someone you hardly know." I forced a more cheerful look and said, "Thanks, Dr. — I mean Neo — for your concern." A polite put-off, gracefully done. I wanted to get the spotlight off me. I was comfortable in the role of listener, counselor, not revealer, counselee.
I perked up and said, "My daughter constantly tells stories about you, like about the time you brought a wild raccoon into class and he escaped in the storage room. Or the time your chemistry experiment caught fire and the whole school had to be evacuated. And then there was something about a tarantula having baby spiders that spread around the school. Did those legends really happen?"
He laughed: "Ah yes, I'm embarrassed to say yes, on all three counts, but it was an Amazonian bird-eating spider, which is actually much bigger than a tarantula. And I still have nightmares about that poor raccoon. ... And the fire — Mr. Reedman at FDR will never let me forget about the fire. Actually, it was mostly smoke. ..."
I said, "Well, you certainly make learning exciting — and memorable — for the kids, and I really respect that. The spider thing really gives me the creeps, though. I've never been much of an outdoors person. Well — I guess nobody will accuse you of being boring, which probably can't be said about that many science teachers ... or pastors either." He smiled and shook his head, looking down, as if remembering something. Then I added, "I also remember admiring how you handled yourself in that big controversy about the textbooks a few years back. For a while you were a regular in the Howard County section of the Sun. I was really impressed how you handled the science-faith thing."
He made a whistling sound and then wiped his forehead with his hand, faking a sweaty brow: "Ah, 1996 — don't make me think about 1996. A terrible year in my life, one I'd rather forget. I was caught between the fundamentalists, who didn't want me to teach about evolution, and the atheists, who didn't want me to admit that I believed in God! Nobody could accept that I would do both, so I became everybody's enemy. Mr. Reedman told me that the hard thing about being a bridge is that you get walked on from both ends. He was right about that!"
"Well," I said, "you certainly earned my respect through all that. I remember thinking that you were smarter and braver and more articulate than I would have been. When Channel 5 did that feature on you, you were brilliant. I never dreamed I'd actually get to meet you. Wow, some of those parents were ruthless, though. ..."
"Indeed, ruthless is a good word for it, on both sides actually. But to me," he said, smiling, holding out his hands and shrugging his shoulders, "it was a simple matter of intellectual honesty. My faith has plenty of room for science, and my science only strengthens my faith — and I guess that just flows out of who I am."
I smiled and responded, "Well, I find that pretty remarkable."
He shook his head, and said, "No, no, no, I'm just ..."
"You're not 'just' anything! Here you are, a Ph.D. scientist on the one hand, and on the other hand you come to an Amish Jellies concert — more for your love of your students than for love of their music, I'm sure!"
He replied, "Well, I think the auditory nerve damage will be temporary. ..."
I joked back, "What's that? I can't quite hear you!" It was a dumb line, but we both laughed anyway.
Then he held up a finger and said, "One thing, Dan. My doctorate is not actually in science. It's in the philosophy of science. My undergraduate degree was in history. I came into high school science teaching completely by accident, only because Mr. Reedman couldn't find a real science teacher and because I couldn't find a college or university with an opening in philosophy of science. Actually, even though history and philosophy are my first loves, I've learned a lot of science these last few years. In fact, as a boy, I was incurably curious about the natural world — plants, animals, weather patterns. Jamaica's a great place for that, you know. So I love teaching science. And high school students are ... the best. So I have no complaints. Say, would you like a cookie?"
I said sure, and we walked over to the blue card table and grabbed a few Oreos. "Would you like to step outside? A little quiet might help my nerve damage."
"Sure," I said, "although I imagine it's still pretty hot outside." By this time my daughter had left the auditorium too and was huddled with a few friends across the lobby. I caught her eye and motioned to her that I would be outside. She gave me a subtle wave and went back to her huddle.
As we walked down the rec center's front steps, Neo said, "I could be wrong, Dan, but I had the feeling in there that you really wanted to talk to me about something, and you were too polite to bother me with your problems."
"What? No. Well. No." He had caught me completely off guard.
"Dan, I'm not a pastor like you, but I am a Christian. I don't mean to sound too mystical, but I think I felt the Holy Spirit telling me that you need to talk about something." He sat down on the bottom step. I remained standing, leaning against a wrought-iron stair rail, staring across the parking lot, bouncing two Oreos in my hand.
"This is pretty weird. I really would like to talk, but ..."
"But you're not sure I'm safe?" he asked.
"Actually, I feel you are safe. It's just that ... well," I looked at my watch, "about an hour ago I was telling my wife that I'm thinking about quitting the pastorate. The reason I came over to talk to you in there was that I was thinking maybe I could get a job as a high school teacher — you know, when I leave. I was hoping you could give me some information about ... about pay, getting certified, that sort of thing."
Then I sat down on the step next to Neo. He had his elbows on his knees again, and he turned toward me and said, "We had a saying in Jamaica: 'Sometime the peacock wish to be the seagull.' I guess it's a way of saying that sometimes important people, public people, wish they could just be regular people. It sounds like you could use a friend who will let you down off the pedestal, to just be a regular chap."
My eyes brimmed up again. I couldn't talk, even though now I wanted to.
Finally Neo spoke. Maybe he felt a little self-revelation of his own would make it easier for me. He wasn't speaking directly to me; he could have been talking to the parking lot. "I was born in a little town on the north coast, Port Maria. When I was ten, we moved to Kingston, where my daddy worked on the ships loading coffee, bananas, mangoes, all going to Miami and New York City. When my daddy's company wanted him to be a foreman in New York Harbor, we were so excited and proud! It was 1956; I was twelve. My parents rented an apartment in Elizabeth, New Jersey, where there were no other Jamaicans — mostly American blacks, Italian immigrants, and a few Puerto Ricans. All through school I felt that I was so different — I didn't really fit in anywhere; I could never just be one of the fellows. I still feel that way, I suppose — it's the curse of being an island person. But one thing I've learned: we're all the same, all men, all people, even you ministers." Then he turned toward me. "You don't have to tell me anything, but if you want to. ..."
"No, I want to. It's just a little hard to get used to ... being the one with the problem."(Continues…)
Excerpted from "A New Kind of Christian"
Copyright © 2019 Fortress Press, an imprint of 1517 Media.
Excerpted by permission of 1517 Media.
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Table of ContentsPreface to the Paperback Edition
Introduction: The True Story Behind This Story
1. Sometime the Peacock Wish to Be the Seagull
2. Entering That Awkward Age, or Does Jonah
3. Dan Discovers Where the Cross Meets the
4. What a Difference a Worldview Makes
5. Neo Worries About Keeping Up with Jesus
6. Hot Words About Biblical Interpretation
7. Letting the Bible Read Us
8. Yeah, But What About the Other Guys?
9. Redeeming Our Culture over Dinner
10. C. S. Lewis in the Pulpit, or What Is Heaven
About Anyway? 117
11. Getting Beyond Righteousness
12. French Fries and the Kingdom of God
13. Spiritual Practices: Secret and Shared
14. It's None of Your Business Who Goes to Hell
15. Beginning the Journey into Terra Nova
16. Notes on Church Leadership from One Certified
Nobody to Another
A Reader's Guide for A New Kind of Christian by Timothy Keel
Sneak Peek of The Story We Find Ourselves In
Most Helpful Customer Reviews
I was intrigued by the title because I am having difficulty feeling comfortable with organized religion. I have had these feelings for a short while and feared sharing them with my Christian friends because to even say that I no longer choose to celebrate Christmas and Easter in the manner that we do sparks criticism. This book has helped to answer some questions about the limitations today's church has placed on God, His Word, the way we relate to Him and the way we view His word. If you are someone who is seeking God and not religion or organized worship services, this book may help spark something inside you and motivate you to go for more - think outside the church box. The writing can be hard at times, but the heart of the story is clear. I would not recommend this book to new beginners or to the critics. Be open and like with many of the sermons/teaching/preaching out there, just learn how to sift through the nonsense and hear the heart of God speaking to you.
Brian McClaren has written a new and fascinating book entitled A New Kind of Christian. I have a deep affinity with what Brian has both attempted and accomplished here. Brian has stood upon the ramparts, seen the battle around him and is pointing to a new way of being Christian in the 21st century. He is motivated by nothing but love for Christ and his kingdom. He understands that the old wineskins have burst, and that the long-suffering Spirit of God is now pointing out a new way forward. Yet, for all of that ¿ Brian¿s work is not all of one piece. It is both a thoughtful investigation of evangelicalism¿s failure to recognize the transition from Modernism to Post-modernism, and also an unsatisfying solution to the problems posed by that shift. From the very beginning of the book, Brian¿s observations are unassailable. Post-modernism is a new era ¿ one that has dawned with force in Western culture. Christians aboard the cultural ship of state today watch wide-eyed as the moral machinery of their worldview is getting heaved overboard - piece by piece. They find themselves on a cruise they never imagined. Brian argues effectively that the comprehensiveness of this change is frightening. And yet, like any new era, although the transition is filled with painful changes, it is also filled with unimagined opportunities. To best make his point, Brian casts his views in the form of a fictional narrative (the lingua franca of Post-modernism!). The protagonist of the narrative is a wizened person of color, appropriately named Neo. Neo is a ¿new kind of Christian¿, stuffed full of fresh insights in how to navigate the waters of Post-modernism. In the seminal central chapters of the book, Brian has Neo lay out his central argument to a hypothetical campus Christian audience. It is an argument from history. The sum of the argument is this: just as the transition from medieval Catholicism to the Reformation created a new kind of Christian, so now in the shift from Modernism to Post Modernism we need A New Kind of Christian. So far so good. But if we tease apart the analogy, how far can it go? It is the aptness of Brian¿s analogy that is at issue here. The very real question we must ask ourselves is whether Brian is flushing out the doctrinal baby with the cultural bathwater. Underlying Brian¿s argument is an unspoken assumption, namely, that every new major epoch in history is not merely evolutionary - it is revolutionary. Each new era creates by necessity a new paradigm, and that paradigm sweeps away the preceding era. Hence, he argues that just as the Reformation and scientific Modernism swept away medievalism in the 1500¿s , now Post-modernism is sweeping away Modernism ¿ along with its quaint tools of analysis and logic. After all, nothing is quite as dated as yesterday¿s insights. Right? But wait a second. Is it really true that ALL the constructs that Modernism affirms must be superceded? When Jesus said, ¿I am the way the truth and the life¿, we can be confident that his statement was both timeless and transcultural. It was not intended to be shelved when the next intellectual purge rolled through history. Jesus¿ truth claims, both relational and logical, made it past the shift from Pre-modernism to Modernism, at least among orthodox Modernists in the church. Likewise, when Jesus said, ¿I tell you that not one jot or tittle shall pass from the law, till all be fulfilled.¿ - He meant it. The truth of this statement is not diminished because once upon a time Christian Modernists believed it. For Brian, then, there seems to be a curious inconsistency of indebtedness to the prior era. If the content of a former era speaks to spiritual formation, it seems, Brian adopts it. If it uses analysis and logic, he drops it. Even an Hegelian view of history grants to any new era (the synthesis) more indebtedness to its prior era (thesis) than Brian does. We are left with an unsa
The absence of one of the most primary aspects of the basis of Christianity -- the inerrancy of the Bible, God's Word -- makes this a truly frightening piece that can take the gullible, the unwitting, or the unknowledgeable Christian down a path best left untraveled. I don't recommend it to anyone except those well-grounded in their faith -- and then only as research material relating to how 'it' should NOT be done. Humanism and Christianity are NOT synonyms.
A great book that makes you think about the way the church has missed the point and left people out. It is not all doctrinally bulletproof, but at least it gets people to delve into theology who may have never been interested in it and it places more importance on relationship with Jesus than our religious structure.
This was an absoulutely fabulous book that changed my perspective on Christian living and general perspective on life. It helped verbalize many frustrations with the Church that I was unable to vocalize until I read this book. It was my introduction to important terms such as postmodernism that I had never examined before. The fictional setting of the book made it easy to read. I could hardly put it down as I read it!
¿You can¿t judge a book by its cover.¿ This phrase quickly comes to mind as I reflect on A New Kind of Christian by Brian D. McLaren. The front jacket reads A TALE OF TWO FRIENDS ON A SPIRITUAL JOURNEY. I proceed to translate TALE as a sweet little story. I see the image of TWO FRIENDS as a couple of nice Christian guys. I resonate with SPIRITUAL JOURNEY, thinking ¿Great! That is what I am on.¿ I see the Christianity Today Award of Merit seal, and presume that must mean something special and so, determine this will be a good book.In a guide to Writing Book Reviews, a suggestion is to read the table of contents, noticing the way the chapter headings mesh. McLaren gave me nothing. Besides a couple of biblical references, I could not interpret anything in the chapter titles that connected one to the next or that revealed how this TALE would unfold. The place in which I did find telling insights before reading the actual chapters, came from the Notes. I found it interesting to see the books he referenced and whom McLaren thanked and why. The Notes hinted that this book was going to be more than a simple sweet little story. I was way off, this book is deeper and more intense than I had set my expectations up for.McLaren used the method of this TALE to introduce the concept of a post-modern world and the relationship the church has to it. He rationalized that the church must match this change in the culture or get left behind and die. His theories have been applauded by some and called heresy by others, which Neo accepts and initially Dan fears.My first reaction to the story was mind blowing. I resonated with so much of what Neo was trying so hard to communicate to Dan. I had many of the same thoughts and questions, but I would often say a prayer similar to Dan¿s ¿God, help me, because I¿m not sure where this thinking leads.¿ (page 23) I am still saying that prayer.I connected to his interpretation of the cross and dream catcher. I have often felt that Christianity is ¿isolated from creation, narrow and fragmented rather than holistic and rigidly rational rather than open to the mystical.¿ (page 26) I remember hearing and agreeing with Erwin McManus when he talked about how he could not help but see the stories in the Bible as mystical. Just consider the talking bush, the talking donkey and talking angels, just to name a few. Seems that fundamental Christians label mystical as bad and saved for the ¿wrong¿ religions.Neo questioned how if 150 years ago Christians allowed and supported slavery, based on scripture, what might Christians be allowing and supporting now, based on scripture, that we may later discover is wrong. This is a great question and one I hadn¿t thought about, nor have I ever heard addressed, but asking that question makes so much sense to me. Would I dare ask the pastors in my church? Is there a clear, concise, evident answer that I may be missing?¿Our interpretations reveal less about God or the Bible than they do about ourselves. They reveal what we want to defend, what we want to attack, what we want to ignore, what we¿re unwilling to question.¿ And what a revelation it is! I believe that it makes sense to use scripture to support our views and what we are teaching, that seems obvious. However, to limit God because of our agenda, wants or claim of ignorance¿that seems like heresy. One important reason that I am emotionally attached to this dialogue and the weight of its reality, is because I am married to a man who has asked many of the questions and made many of the comments in the book. I agree with Neo and ¿think what people really mean when they say they are against organized religion is that they¿re against hypocritical religion, misguided religion, blind or unthinking religion, religion of rules and laws rather than love¿whether it¿s in Hindu garb or Buddhist or Christian.¿ In fact that is the exact position that my father held and it is the very belief that my husband has
Hugely stimulating book that serves as a wakeup call for the emergent church
I really enjoyed the first part of this book, but was frustrated with the ending. There are many good points made, but towards the end, however, I felt a lack of focus. Many of the issues approached are ones that I've dealt with and pondered myself, and many of the questions are well worth asking.
I enjoyed the book and found it challenging. While I do not agree with all the authors suppositions, I found many of his questions eye opening and his suggestions perhaps enlightening as the church transitions over this next few decades. I liked his ideas of utilizing traditional methods of spirituality, intense short term retreats, monastic practices, mission trips, and the like. I find it interesting how many reviewers( not just here but on other sites) are simply dismissive of McLaren and the whole idea of emerging church. I think this will be to their own detriment. We who occupy the current church must honestly and openly interact with new kinds of Christians because I believe that more and more Christians, especially young Christians will lean towards post-modernity. I think its worth reading and genuinely considering.
This is an unfortunate book. At least the title is honest. Those who get to know Brian McLaren will certainly discover that he is a new kind of 'Christian': a Christian who undermines the authority of the Scripture; a Christian who dismisses propositional truth; a Christian who rejects what is orthodox for what is relevant; and a Christian who puts anthropology before theology.
It asks some excellent questions that any follower of Jesus would benefit from mulling over.
Prior to reading this book, I knew very little about the "Postmodern Era" and the "Emergent Church," so I appreciated the opportunity to find out more about both. I agree with a lot of what McLaren says and I particularly liked his statement, "In my thinking, church doesn't exist for the benefit of its members. It exists to equip its members for the benefit of the world. To do that it is about three things: community, spirituality, and mission--a kind of triangle, where each point is connected to the other two." Where I disagreed with McLaren were in his treatment of faith and historical Christianity. A good book to get readers thinking about their own beliefs.
This book, like the others in the series are quite incredible. Although McLaren is not exactly the best fiction writer, there are so many rich moments in these books that bring up points which cause you to stop and think. This ability more than makes up for the story, which seems to lack in some points and drag on with parts that don't really seem necessary. Overall, I would say that there is much that can be learned from this series, and it is a shame that many refuse to read it and solely criticize him because he can be controversial at times.
What a great story, about a burned out pastor and an unexpected spiritual mentor. I have not read the two following books, but have heard great reviews. While many evangelicals are in opposition to McLaren's emergent church thoughts, it is regardless a well pieced together work.
Run from this author. Run fast. Run far. Keep running and don't look back. Heresy in the making...
this book made me want to love god. ya it made me want to point a fingers and raise some pulses, but most of all it made me want to love god and be comfortable with not fitting in with most of my brothers and sisters in christ. in a time when most churches (and some churchgoers)seem so certain of their own righteousness, to not share their certainty of doctrine and meaning is to be without a home. this book doesn't claim inerrency nor does it challenge inerrency of the bible (but it does challenge how we interpret it). it challenges us. as followers of christ, do we let god get out of the church and stretch his legs a bit to get engaged with the very poeple he sent his son after, or do we keep him inside for ourselves and granting access to those willing to adopt our doctrines? if you're still asking questions, this book asks right along with you. that's really what it's doing the whole time is asking questions. it doesn't waste space by answering them because your journey is your own. mclaren doesn't seek assurance from his audience and i don't think he really tries to offer it. i think he just wants others out there who are asking questions and finding no sufficient answers in our modern version of christianity to feel that they aren't alone. if you find as much spiritual truth in a u2 song or a shakespeare sonnet as you do in your pastor's last latest sermons, this book may be your cup o' tea.... or glass of beer... whichever you prefer in your version of christianity. (that statement will make a lot more sense if you read the book). p.s. i recommend discussing these ideas in the book with someone you trust or even reading with a group. my wife read it before so she was a big help. i don't recommend discussing this book with my pastor.
I read this book over the course of a weekend. I thought it was one of the worst pieces of prose I've ever encountered, but I still couldn't put it down--because the ideas were so gripping. I would recommend this book to anyone who is interested in the consequences of our move from modernism to postmodernism and the effects that that move has on the Church.
this great book is like (james the brother of jesus ) BY Robert eisenman /almost no other books like them
I was unable to put the book down. Simply put, there is no other book like it. It's opened my eyes to the 'Revolution' that is beginning to happen. I finally feel like I'm moving along in the spiritual realm. It's exciting, scary, and dangerous. Martin Luther must of felt the exact same way as one does after reading this book.
Told in an easy-to-understand story of two truth-seekers, McLaren's book is a fascinating -- yet down-to-earth -- challenge to status-quo Christianity. It will be hard for some traditionalists to read objectively. I know. I was born and breed in the ultraconservative wing of the evangelical church, always plagued by huge issues never addressed... like intolerance of all outsiders vs. God's love; church's claim on authority of scripture vs. obvious disregard for some parts of Christ's teachings; trend of building megachurches vs. personal and individualized requirement of true spirituality; church rhetoric all about theology, systems and ages instead of love for neighbor and personal growth; faith that's dressed-up on Sundays but MIA the rest of the week; and, worst of all, most conservatives' lock-box approach to truth despite inability to see how human (fallible)interpretation and Christian subculture can add a misaligned framework to that truth. The challenge to traditionalists is that God can sometimes be in the "mind-blowing business," too. And that maybe the institutionalized church can be out-of-sync occasionally, despite our best desire to the contrary. Thanks to McLaren, I'm more comfortable at seeking an authentic spiritual life, regardless of the "trappings" of Western Christianity. I would wish this on all my fellow believers. Maybe it's time to take the church and even this thing called Christianity off the pedestal and put in their places what we "talk" about really deserving to be up there: Jesus Christ.
McClaren creates an idealized Christian character, Neo, who proposes a postmodern Christian worldview. None of his ideas are unique to or the result of postmodernism (in fact they've all appeared in other books), but you get the solid endorsement of relinquishing absolute truth. Needless to say, all of the philosophy is based upon a misunderstanding of the history of philosophy.
This book was an affirmation for me of my own inner life and struggle. This is the first time I have read anything by a pastor which articulates the way I have believed since childhood. It is not about religion, but about being a follower of Christ. So much of what is out there focuses on doctrine and seems to forget the simple, but hard, example set by Christ's life. This book brings me back to the basics of why I am a follower of Christ. Written as a dialogue between 2 men sharing their spiritual struggles, all I can say is thanks Brian for letting me tag along. As I read this book, I was also reading Erwin McManus's An Unstoppable Force. These 2 books dovetail nicely. Brian's book focuses on our journey as individuals, Erwin's on our journey as a community of believers.
Sometimes a book comes along that is faith changing. This is one of those books. Profoundly more important than 'The Purpose Driven Life' it will most likely not reach such magnitude of circulation, because it does not meet our preconcieved paradigms.