Reading for the Common Good: How Books Help Our Churches and Neighborhoods Flourish by C. Christopher Smith
My rating: 3 of 5 stars
The surprise for me on reading this book is that it’s not about reading, not primarily. It seems to me that Smith’s primary argument is that local churches can and should aim to make their neighbouring communities flourish. As part of this – a very major part of it – is to read well and to read widely. To say that reading is secondary in this work is in no way to minimise its significance, but to place reading in service of a greater purpose.
For Smith, reading is broad. He mentions material from technical manuals, through journalism, fiction and non-fiction, as well as the Bible. He is also equally generous in acknowledging the range of reading skill levels: there’s a clear effort to avoid snobbishness.
I have a couple of niggles, though, one of these is probably just a personal preference but the other is more important.
Firstly, the less important complaint, about a matter I notice in Christian books from time to time. I sense – maybe I’m oversensitive – that there are many moments of too-easy judgmentalism. There often seems to be a hidden phrase at the end of sentences like, ‘We have been poor at …,’ or ‘The church has failed in …’: ‘by we I mean others.’
The second complaint is of theological looseness, of major terms going undefined. To limit myself to one example, take ‘reconciliation.’ This appears to be a kind of place-holder for the (true) idea that God is doing something for the whole of reality (‘the healing and reconciliation of all creation’ on p.18, or ‘a way that bears witness to the reconciling love of Christ’ on p.147). But what does Smith mean by this reconciliation? And who does it? I can’t tell if he thinks churches and Christians to some extent bring about reconciliation, or if it’s a completed work of God, or some other formulation. I expect that ‘flourish’ (used in the subtitle) will always be a flexible term, but think some terms do require more precision. Perhaps Smith covered this is his earlier work, Slow Church, but it still needs some coverage here.
But moving from these matters, I think this is a book worth reading with others to expand our view of what a church can be and do. It’s full of ideas, it set me to think of ways we can be better neighbours, and it can promote something that Smith repeatedly extols – conversation!
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Category Archives: Christian living
Brothers & sisters at war
The Bible has quite a load of sibling rivalry. Here are some examples:
- Cain & Abel (Genesis 4). Cain’s jealousy at Abel when God accepted Abel’s offering leads Cain to murder his brother.
- Shem, Ham, & Japheth (Genesis 9:18-29). Noah’s sons’ family discord arises after Ham disgraces his drunk naked father. It is noted that Ham involved his brothers (verse 22). The Canaanites – descended from Ham – are cursed in verse 25 and remain rivals of God’s people right through the Old Testament.
- Isaac and Ishmael. These half-brothers, sons of Abraham, are the spark of conflict in the tents of Abraham. The problems are between the mothers, Sarah and Hagar, as well as between Abraham and the two women (Genesis 16; 21:8-21).
- Esau & Jacob. Fighting begins in the womb (Genesis 25:19-26), it continues for life. Most notable are the birthright treated as a commodity (Genesis 25:29-34) and Jacob’s theft of the paternal blessing (Genesis 27). Read the extended Genesis account, them remember that Israel versus Edom is the nation-sized expansion of this rivalry (Numbers 20, Obadiah, etc).
- The Twelve Sons of Jacob. The central conflict is eleven sons against Joseph. They plan to kill him, but “mercifully” only throw him into a pit, sell him as a slave, and fake his death to deceive father (Genesis 37). This fraternal rivalry undergirds the final dozen chapters of Genesis, along with God turning human evil intent to good (Genesis 50:20).
- Moses, Aaron & Miriam (Numbers 12). Moses’ brother and sister oppose Moses, that they too might be known as speakers for the Lord. It was not their wisest idea.
- Amnon, Tamar, & Absalom (2 Samuel 13). Children of King David, but torn by lust, rape & revenge killing. Amnon lusts for, takes, then dispenses with his beautiful half-sister. Absalom broods for two years on avenging his sister. This is not only an awful moral mess, but is a violent death to the putative king – Amnon was David’s first-born (1 Chronicles 3:1).
- Adonijah and Solomon (1 Kings 1). There was plenty of other trouble between sons of David, not only these two, but this example shows how the trouble plays out in striving for the kingship.
I am not about to draw major conclusions from this line of intra-family discord. But it does, at least, raise a few questions or lead to further observations.
Some observations might by relatively minor. Such as the awareness that the first four disciples Jesus called, later to be apostles, were two pairs of brothers (Mark 1:16-20, Matthew 4:18-22). Do Peter and Andrew, James and John signal the need to end sibling squabbles?
Other observations are much more straightforward. Those who trust the gospel of Jesus must live a different and new way with their ‘brothers’ (also translated ‘brethren’ or ‘brothers and sisters’). Love, peace, agreement and more are to be usual among fellow Christian believers. As a small sample, note these verses of ‘brotherhood’:
- Love one another with brotherly affection. Outdo one another in showing honour (Romans 12:10)
- Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace be with you (2 Corinthians 13:11)
- Now concerning brotherly love you have no need for anyone to write you, for you yourselves have been taught by God to love one another (1 Thessalonians 4:9)
- For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another (Galatians 5:13)
- Let brotherly love continue (Hebrews 13:1)
- Honour everyone. Love the brotherhood. Fear God. Honour the emperor (1 Peter 2:17)
- We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death (1 John 3:14)
I get the distinct impression that Christian love for fellow Christian – expressed in word, in acts, with devotion, and as a foundational aspect of our new identity – is one of the more extraordinary parts of the radical change Jesus brings. It can be a challenge. It is a privilege.
I believe in the church
Picking up the creed, Karl Barth speaks of the significance of the local gathering, the congregation:
[I believe in the church] means that I believe that the congregation to which I belong, in which I have been called to faith and am responsible for my faith, in which I have my service, is the one, holy, universal Church. If I do not believe this here, I do not believe it at all. No lack of beauty, no ‘wrinkles and spots’ in this congregation may lead me astray.
Dogmatics in Outline, page 144.
Christian thinking
There is no free thought, there are no free-thinkers.
The description “free thinking” is often used to praise those who are up-to-date, those who exalt reason as the hope for humanity. “Free thinkers” criticise others for having limits, but these critics simply do not understand their own boundaries.
Because everyone and every thinker has limits, boundaries they refuse to cross.
Here’s an example. Leonard Susskind wrote The Black Hole War about an amiable disagreement between physicists as they tried to figure out black holes. Susskind says this about Stephen Hawking:
Hawking’s logic was so clear … The reasoning was persuasive, but the conclusion was absurd. (p.212)
Susskind refused to accept the argument, even when he could not identify the precise problem. There was a limit to Susskind’s reasoning. His limit was right, and it turns out Hawking was wrong in this case. Without the limit, physics would be worse off, knowing less about black holes.
Limits to our thinking exist for everyone. So Christians should consider what our limits are – they’re much more important that black holes. Romans 3 is a great place to learn, because some opponents to the gospel argue themselves over the limit. They go too far, way too far, and into danger. They suggest God is a liar, or that he is unrighteous, or that he is not judge of the world.
What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar (Romans 3:3-4).
But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world? (Romans 3:5-6).
Is God a liar, or unrighteous? Will God not bother to judge? Paul says: Your conclusion is absurd. Never! Don’t go near that, do not even think it. The ‘human way’ of thinking is a sad perversion of real thought.
Christian thought will never conclude wrong or evil about God. If our thinking does conclude that God is ‘wrong’ in any way, it’s a guarantee that our thinking is way off.
God and refugees
At Albury Bible Church, we hosted a meal with discussion – called Serious Eating – on the topic of God and Refugees.
The format included a short talk, about five minutes, as a thought-starter. Then, on each table, there was a menu for further discussion. For a lighter conversation, you would choose the entree. For more depth and difficulty, go for the main course.
I had a request to write up what I said. So here it is, expended from my brief written notes to make some sense on its own.
There’s a refugee problem right now. For example, quoting last week’s news, 10,000 people every day are fleeing Mosul. The stories we hear on the news are heart-breaking.
We care because of our common humanity. Common humanity is a biblical idea, but now so widely accepted we do not think of it as a ‘God idea’. But that’s OK, because there’s more to say about God and refugees.
When he was a child, Jesus became a refugee. In Matthew 2:12-15 we hear about the real risk to Jesus’ life. Herod then murdered of Bethlehem’s boys, and Matthew 2:18 could describe the TV shot of any modern refugee mothers in grief.
Furthermore, the Bible’s confronting message is that we all are refugees – though of another kind. We are refugees from God, running away not because he is bad but because we are. The way people respond to modern refugees does show positive humanity in compassion, but it also demonstrates our dark and evil side. As individuals and as a nation, we are far from perfect.
The real mind flip about God and refugees brings together these two points, about Jesus and about us. Jesus became a refugee to save refugees. We see this on the cross.
Jesus died as a Jewish man executed by the Roman empire – typical political oppression. Jesus’ death was also spiritually oppressive: his own national leaders abandoned him, as did the empire, and his disciples. Even God the Father was silent when Jesus called.
In his death, Jesus became the most excluded man in history. He said this was in order to include us with God. Jesus became the oppressed outsider to welcome outsiders to God. Romans 5:6 fits the idea that Jesus became a refugee to welcome refugees.
So to understand God and refugees, we need to take seriously God’s works to offer us salvation. Do we know and trust Jesus? All refugees have basic needs. Forgiveness is our basic need before God!
Within this huge overarching good news story, it’s clear also that God is all for refugee care. By looking at Jesus’ own cross-shaped love, we see the principles for refugee care – it is service that’s difficult, costly, patient, and not selfish.
What does that mean for you and me? I don’t think there are direct biblical political policies to apply to the world. I don’t see there’s a ‘Christian politics’ – but there should be action. Inaction and apathy just don’t fit what we see of God’s passionate love for the helpless.
Quick review: 40 Rockets
“40 Rockets which, when translated, means 40 short and punchy tips on sharing the message of Jesus with people at work.” (With apologies to verses like John 1:42.)
Lots of good tips. And easy quick read, but not designed to be read quickly. Each tip is for thought and reflection. Preferably with someone else.
This is not a theology of the message of Jesus, nor of the reason to share Jesus’ gospel. It’s not a listing of all the blessings Jesus’ death for the world. This is not an academic treatise. But none of these things are a problem – for 40 Rockets does not aim to be any of these things.
So what is this book? Words from an experienced, but far from perfect, Christian to help us all do better at promoting the news of Jesus.
Here are some chapter headings to give a feel for the topics/rockets: Be convinced that the workplace is a great place to share Jesus; Be gracious in conversation; Don’t let work define your value; Memorize Romans 6:23; Give honest and sincere appreciation.
I’m thinking how to use this book, because it strikes me as totally usable. Some ideas:
* pair up, and have a 5 minute phone chat each week to discuss that week’s tip
* give a copy to every member of a Bible study group, spend a few minutes each week at the start of your group looking at that week’s rocket
* for two months of Sunday church, pick a rocket a week for someone to summarise
* include a rocket a week in the church bulletin
* read a chapter each day with housemates (in a share house, with family, whatever)
* read a chapter on the bus to work, and summarise it in an email for fellow believers in your business
Undoubtedly there are many more.
And I want to get on with using 40 Rockets when I am. From Matthia Media.
Speaking of church
“To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the golden lampstands.'”
Revelation 2:1[To the church in Smyrna] “I know your tribulation and your poverty (but you are rich) …”
Revelation 2:9[To the church in Laodicea] “For you say, I am rich, I have prospered, and I need nothing, not realising that you are wretched, pitiable, poor, blind, and naked.”
Revelation 3:19
These verses from Revelation demonstrate a couple of important things about church – that church is all about Jesus, and that church appearances can be wrong.
Firstly, church is all about Jesus being present. In Revelation, the image of seven stars and seven lamps symbolise the seven churches. No church is defined by its building, its programmes, its leadership, … It’s a church because Jesus is there. Take away Jesus and you have no church.
But secondly, church appearances can trick us. The church in Smyrna was described as poor – yet Jesus’ point of view was, “but you are rich”. The church in Laodicea was very confident that they had everything, and more than enough. But Jesus’ words could not be more different: “wretched, pitiable, poor, blind, and naked”.
So how should we speak about churches? I reckon we speak in two ways: one way for our church, another way for other churches.
Talking about other churches: humility
The way to speak about other churches is with humility.
We have good reason to speak about other churches – it’s not gossip! I want to hear about churches. I try to listen and remember what I hear about churches. If I know someone moving to a new town, I want to be able to say, “Hey, when you move, try out Church X.”
On the flip side, it’s a great help to know if a church might be going astray. If I meet someone from there, or they move to my area, this knowledge gives me a head-start on what issues to be wary of, and what conversations to have.
And yet …
And yet appearances can be wrong. Reputation might be inaccurate. So while I argue that we can talk about other churches, we must be humble. In others words, we admit that we don’t know everything – only Jesus does – and we might be plain wrong.
Talking about our own church: not humility
But when we speak of our own church, let’s drop the (false) humility. If we are part of a church, it should be because we are convinced that Christ is with us by his Spirit. A church with Jesus lacks nothing.
In short, we know our church as a real and living church because of the presence of Jesus – no matter what the appearance may be.
So let’s speak up confidently!
Let’s forget the, “We’re not doing much. Nobody really knows us. You’re probably not interested in this, but I’ll invite you anyway …” Instead, we remember that Christ walks among us!
30 second prayer lesson
Here’s the lesson: learn what God calls true blessing, and ask for that.
An example from inside the Old Testament. Early on, while Moses is still alive, the Lord tells Moses to pass on a message to the priests.
Speak to Aaron and his sons, saying, ‘Thus you shall bless the people of Israel: you shall say to them,
“The LORD bless you and keep you;
the LORD make his face to shine upon you and be gracious to you:
the LORD lift up his face upon you and give you peace.”‘
(Numbers 6:23-26)
Later on, Psalm 67 takes this instruction and makes it a prayer.
May God be gracious to us and bless us
and make his face to shine upon us,
that your way may be known on earth,
your saving power among all generations.
The psalm is not word for word – it’s not a magic incantation! But the blessing from Numbers is definitely in the mind of the psalmist.
If God says something is true blessing, we can be sure he wants to give it – and that he wants us to ask for it. Give it go in your prayers.
Quick review: Captured by a better vision
Captured By A Better Vision: Living Porn Free by Tim Chester
My rating: 4 of 5 stars
The prevalence of pornography in our electronic age is an important matter for the whole of society, and even more so for Christians who know that sexuality is a wonderful gift from God that can be awfully twisted into ugliness.
Chester is not all about ‘a technique’ to stop porn in one’s life. But he does not mock techniques, either, but places them in a better whole-of-life context. Use the skills (like accountability software, etc), but use them as tools in the bigger picture of life with Christ.
Chester’s five broad topics are, in my words: hate porn, love God, trust God, actively avoid porn, get help. As is clear, there are reasons why, and there are tips how. And both are important.
Chester quotes extensively from people who completed an on-line survey for him, and this illustrates his points nicely while introducing a chatty feel to parts of the book. This complements the parts which are more solid sections of thoughtful argument.
I have a few criticisms, but none of them are major.
- Though a shortish book, about 160 pages, I think it could have been edited a bit more. The chapters seem to have long introductions before getting to the major point. And those intros don’t always really tightly connect to the main point, in my view.
- Chester acknowledges that porn is a problem for both men and women, and can be expressed in ‘non-porn’ ways (like romance novels, or underwear junk mail). But I certainly had the sense this book was more about blokes with porn problems. If there was some editing out (above), then the book could edit in more on women’s experiences of porn.
- Chester takes the line of Genesis 2:18 – that it was not good for the man to be alone – to mean he was lonely, needing companionship. That’s a tempting preaching point, believe me!, but is probably not the point of the text.
But to finish with negatives would be way off – this is a good book, on an important topic, written with gospel-shaped truth, which shows love to all touched by the damaging scourge of pornography.
If you want to be a leader, be negative
But if you want to achieve something, be positive.
Influence is easy when you’re a critic. Dissatisfaction spreads like an infection. Look at the way of social media – posts get shares if there’s a government to complain about, a group to parody, or an opinion to twist. Likewise, the comment section of on-line news items is the best place to find new and creative insults (within the flood of predictable and misspelled old insults).
But it’s not just the on-line world. I’ve noticed that ‘negative vibes’ get traction in almost any group: sporting, community, workplace. Unlike physics, negative attracts negative.
If you want to be negative, the great thing is that there are two ways to choose. The obvious way is to openly complain, ‘Our manager has no idea about the work we do.’ Not bad for beginners.
The second way, and far more elegant, is stealth. Say nothing, but be a black cloud hanging over the group. No gossip, lies or statements, just a grumpy attitude. It’s almost guaranteed that people will catch your infection. And they will go with you in negativity. Congratulations, you’re a leader!
Therefore if your desire is to lead, the easiest option is to carp and criticise. If you want influence – and nothing more than influence – be a cynic. People will follow you, you will be an individual of influence.
On the other hand, if you want to make something happen, you will need to be positive. You will need to communicate a direction and a pathway ahead.
It’s positive to say, “We’re going to make this orchestra even better,” or, “We can get some more funding for this charity,” or, “Let’s use more of the skills in the team.”
This involves leadership, but not leadership for its own sake. It’s leading for the sake of the team, for the sake of others. Leading is tool for love.