FROM THE GARDEN TO THE CITY: THE REDEEMING AND CORRUPTING POWER OF TECHNOLOGY – A Review

Dyer, John.  From the Garden to the City: The Redeeming and Corrupting Power of Technology. Grand Rapids, MI: Kregel Publishing, 2011.

John Dyer is the Director of Communications and Educational Technology at Dallas Theological Seminary. According to his website (donteatthefruit.com) he earned his Master of Theology (ThM) in 2008 and is currently working on his PhD at Durham University. He is also involved in creating other websites and has been deeply involved in technological issues since childhood.

This review of From the Garden to the City will attempt to analyze how the author uses his understanding of technology, with all its implications for the church and society, to honor “God and the reason he put us here on earth.”

As the bible informs us, each believer is given a unique role within the body of Christ to bring God glory. Dyer’s role is one of understanding technology in such a way as to be able to use it for the improvement of the saints and connect Christianity to the world outside. This book seems to have the purpose of leading those who are not as connected with the world of technology to understand how it is impacting the way we worship and how it will become more of a factor in future ministry.

The book is laid out in a unique fashion that takes the critical aspects of man’s story, reflection, rebellion, redemption, and restoration and connects it to the story of technology. Dyer hopes the reader will “discover the role of technology in each section of the biblical story.” To the author, technology has been impacted by the fall as the rest of creation has and one day will be redeemed along with the rest of God’s creation.

Although the author does work to connect the account of man to the story of technology in a fashion, the ties are not always that clear. There are many times where it seems the author is stretching the analogy to the breaking point and causing more confusion than clarity. As an example, he spends several pages connecting the rebellion of Adam and Eve and their need to create clothing for their nakedness to the idea “technology can at the same time be both a reflection of the image of God and a subtle rebellion against him and his authority.”

Another instance which wasn’t helpful was part of the discussion of “tehnicism” – the belief “that technology will one day solve all of our problems, leading to a kind of utopia.” Dyer used this idea to help explain the vision of Cain and his descendants who formed cities where they might find their salvation.

Dyer’s attempts to connect these ideas made some of the reading more difficult and harder to focus on. Instead of working so hard to link man’s sin history to technology’s story, he might have better served the reader in focusing just on technology’s impact to ministry.

Despite some of the distractions his arrangement caused, the book had some valuable insights into how different people view technology and what our expectations should be. One of the more fascinating discussions dealt with Douglas Adams’ grouping of technology into three categories. Understanding how we view technology which exists at our birth as compared to how we see it later in life can be very helpful for ministry leaders. It would be especially helpful for those dealing with the connection between ministry and technology, so they might understand people’s views and objections better.

Furthermore, he has apparently had to deal with those who are not as connected with technology and their criticism of too much technology in ministry, which may be why he appears to make many of his points geared toward such criticism. He notes the generational gaps where “Younger people often uncritically embrace any and all technology while older generations sometimes make short sighted critiques of technology period.”

These generational gaps can also lead some to view new technology as immoral for no other reason than it can be used for improper purposes. Sometimes the shortsightedness of church members blinds them to the beneficial uses and they don’t realize the moral or immoral use of a tool does not change the tool. This discussion is vital for the church with the advent of so many ways to have Scripture available on our smart devices such as tablets and phones which have led to some conflict in churches over whether these devices detract from the reverence of the worship time.

The church can be seen by some older generations to be the one place that is consistent in a world that is rapidly changing around them. Because there is such a rapid pace of change in our current society, leaders who understand how the different groups deal with those changes can better appreciate why many in the older generations do object to changes within the church. It is no wonder some define technology “as ‘anything that was invented after you were born.’”

This overall honest discussion of how people view technology and change are important and it “highlights how important it is to be aware of the ways in which our tools shape us.” The discussion isn’t just important for those who are hesitant about technological change but also for those who may rush headlong into it thinking it will solve problems or be able to accomplish something more significant than initially intended. Ministry leaders, and the church members, need to be settled that only God saves, not technology. Technology can have an impact on the soul but only the blood of Jesus can save that soul.

In this same vein, Dyer’s book does an excellent job of addressing some of the other concerns about change, one aspect of which is that often the promise of technology doesn’t materialize. Over the generations advancements have come where the idea of ending world conflict was promised.  Dyer is right to point out that although technology is “an attempt to overcome the effects of the fall,” “no amount of technological activity” can defeat the impact of the fall, only the power of God can.

Another valid point made by Dyer is that technology is not neutral. This is not to mean that technology is moral or immoral, but we must be careful not to think we can “consume technology without being fully aware of the changes it can bring.” Some of the changes have come from the advent of the written language to the more modern ways of communicating that language.

The discussion about technology’s lack of neutrality is further dealt with when the author is addressing how technology is heading toward a more human like existence. The cultural and personal connections being formed through technology are increasing with the combining of “several of our human capacities into one device.” While this thought is likely to scare those already uncomfortable with technology, the author brings out some of the positives these advances have such as being able to access more information more rapidly than ever before. This access benefits us overall by keeping governments from limiting knowledge and opening doors for individual advancement in unprecedented ways.

But he doesn’t entirely ignore warnings about the possible adverse effects of this information access, the biggest one being access to products and knowledge which are spiritually harmful as well as detrimental to us emotionally. Images that were once relegated to individual stores or clubs are now readily available for even the youngest consumer. Many lives and many marriages are at risk if these dangers aren’t considered too.

Another danger Dyer addresses is related to the amount of information available in today’s technology driven world. Ministry is already an area filled with busy schedules and information overload. Easy access to information may not always be the answer because it can reduce our ability to properly research and discern the value of information. Additionally, the ability to produce information rapidly can also lead to inflated egos and the desire to get acceptance from others. The information highway is not only able to take us to wonderful places but littered with hazards as well.

This book can be a valuable resource for anyone in ministry. Setting aside the tenuous connections the author tries to draw between technology and man’s story, the text is full of reliable information that can be used at any level. From the Garden isn’t just a book about technology, it is a book about human nature and how it relates to technology. It is written clear enough to be understood by those who don’t have technical backgrounds and engaging enough for those who are more advanced in these areas.

One of the primary reasons ministry leaders should read this book is that it does address many of the criticisms they are likely to encounter from those who view technology with suspicion and do not see the benefit for the kingdom of God. The information presented by Dyer would help in dealing with those criticisms and assist in the planned use of technology in ministry.

The book will also open more questions about that use of technology in ministry, specifically how a church plans to go forward. Because of the ever-advancing nature of technology, churches will have to continually evaluate their technology plan. Dyer’s book provides some good insight to build upon current use for kingdom purposes.

Ethnic Blends – A Review

DeYmaz, Mark and Harry Li. Ethnic Blends. Zondervan, 2010.

Today’s Christian book market is being increasingly populated with books on multiethnic ministry, from planting churches to reinvigorating existing homogeneous churches. Ethnic Blends by Mark DeYmaz and Harry Li is another one of those books which purposes to take on the hard task of creating biblically mandated multiethnic ministries.

DeYmaz and Li have been leading Mosaic church in Little Rock, AR since the early 2000s; having experienced a variety of successes and failures in their effort to create a multiethnic church environment. Both men are passionate about the biblical mandate to create multiethnic ministries.

Before the authors get to the main part of the book they note the unfamiliar direction it will take the church and how it is important to understand where a church is starting from (20-21). Even before introducing his co-author Henry Li, DeYmaz introduces the movement toward multiethnic ministry. In introducing this movement, he also introduces a variety of resources which may prove beneficial to those who wish to study this mandate further.

In what may be an effort to scare the reader into understanding the gravity and import of their position, the book opens with a discussion on the transition in American society and its impact on the church. The authors believe orthopraxy in this time is critical because “those without Christ will respond not to platitudes but rather practice, not to words but only to an authentic witness of God’s love for all people that is daily displayed in life and action.” This is not to negate the importance of being rooted in orthodoxy nor deny the goal is “about reconciling men and women to God through faith in Jesus Christ.”

With the foundation set of reconciling the lost to God, DeYmaz and Li then set out in the remaining chapters to explain how ethnic unity is mandated in Scripture. This is partly done through the authors providing “Seven Core Commitments of a Multi-Ethnic Church.” Many of these steps are meant to be practical and measurable steps for ministries to take in their effort to become more multiethnic in nature.

Throughout the book the authors are also clear about many of the problems and issues which arise from the effort towards multiethnicity. They describe issues ranging from spiritual warfare attacks emanating from both in and outside of the church. There are also discussions of how issues can also arise within the staff of a church where preconceived ideas and attitudes may clash and where past experiences can lead to confusion.

Ethnic Blends also tackles the issue of incorporating different language groups into a single church body. The experiences of DeYmaz and Li show through as they relate the different approaches taken not only by them, but by other churches, in trying to minister to an array of people who come from different country origins and tongues. Not only do they discuss their approach but some of the errors made along the way.

The authors also bring their discussion into areas such as music, speaking in tongues, empowering leaders, and community engagement. Not only are they clear throughout the book there is no other option given in the New Testament but to build multiethnic churches, but they are also clear about the wide-ranging issues facing those who strive toward multiethnicity in ministry. This is not an easy or quick task.

Both authors come from a view Scripture clearly mandates multiethnic ministry. This view doesn’t come from just a desire to seek social justice but an understanding of the need for reconciliation with God through Jesus Christ. Their goal appears to be to get the reader to understand how bringing reconciliation through Christ cannot be rightfully accomplished if we remain within our own homogeneous groups and don’t reach the ethnic blended communities around us.

Community involvement is very much part of the strategy laid out in this book. In their experience they have come to understand what the bible teaches throughout, we are supposed to make a difference in the lives of others and in the community. Ethnic also holds nothing back in its warnings of the complicated nature of community involvement. Not only will there be complication and difficulty outside the church walls, but there also will not be a stress-free environment inside either.

The book brings up several stories of conflict the authors have dealt with over the years at Mosaic and some of the ways they’ve dealt with those issues. One of their pieces of advice which may fall into the category of “easier said than done” is when they suggest “your goal is not to convince those who are resistant to the message but rather to create a new reality.” Using the wine skins passage from Matthew 9, DeYmaz and Li suggest the reader “focus your energy on the future.”

While this advice sounds easy on the pages of a book written by those who have come through the fire, it could possibly give a wrong understanding of easiness to someone new to ministry. Furthermore, they seem to contradict their own advice a page later when they state, “the difficulty of a task is not a reason for us to avoid it.” Although this is about the starting of a multiethnic church, it could also be applied to dealing with those who may not be open to such concepts. God does not send men and women into ministry for a life of ease or luxury but for a life lived glorifying him. Knowing which battles to fight is important and if leaders are to move ministries to a multiethnic mindset there will come moments where convincing others is imperative.

The discussion of battles to fight includes how to overcome the different philosophical approaches to multiethnic ministry. In one of the most enlightening chapters the authors discuss different approaches to engagement with different people groups. From the “Us and Them”  approach of separate congregations in the same facility to “Graduated Inclusion” model of Mosaic, the authors provide a topic for discussion which is likely avoided by many churches and their leaders.

Many who think they are multiethnic while using the segregated approach may find this discussion troubling as it will challenge assumptions. It will also force the reader to deal with the thorny issue of integrating those who don’t look like them or talk like them. How churches integrate other people groups is not an issue which can be set aside or ignored if the church is going to be the blended body called for in Scripture.

One of the other thorny issues this book addresses, is the question of those who are undocumented and have entered the country illegally. In our current political and social justice environment this should be thought about ahead of time by ministry leaders. The time to have a plan on incorporating these individuals is not after they have shown up in our pews and padded seats.

It is obvious in this work DeYmaz and Li have extensive experience in forming and leading multiethnic ministries. Through these experiences the authors understand “diversity in the body is not, in and of itself, sufficient to ensure that you will have a healthy, biblical church.” The authors know diversity is not a cure for problems in a church but the sign of a healthy, obedient church.

The discussion of spiritual warfare within the church is up front and useful for anyone who wishes to take on this issue. Relating how Satan used those within the body to bring division and conflict, even after the individuals have departed, was something that most any pastor who is following God’s will would understand. The experience of having volunteers and members turn on a church and continue to try to harm the ministry of the church is something that is not discussed enough in seminaries or books. Ethnic Blends delves into the issue with clarity that is borderline shocking to read.

Despite the areas of clarity provided by the authors, there remain gaps in practical guidance for those in established homogenous churches, especially ones with limited staff and resources. It is helpful to have the warnings about the difficult nature of leading intentional multiethnic ministry efforts, but the warnings seem only to focus on ministries like Mosaic Church who were intentionally founded to be multiethnic. While they wisely advise to take it slow, not enough detail is really given to be beneficial in how to go through the process in an established ministry. Furthermore, like most ministry related books, there is the feel of being limited to larger churches with multiple staff or active lay leadership. The leader of a small church with less than 100 members and lacking even a secretary may look at all the advice and ask, “What about me?”

One other area where the authors seem to lack coherent guidance related to diversity in ministry is in dealing with the inevitable question of women in leadership positions. Even after appealing to Scriptures (1 Timothy 3:1-11; Galatians 3:26-29), the book fails to close out the discussion and merely leaves it in the reader’s lap to figure out. When they spend so much time and effort in the book to address ethnicity, language, and legal status, the treatment given to discussing women in ministry is so weak as to wondering why it was included to begin with.

The book answers a great many questions, but it also leaves room for further scholastic study. Areas of inquiry where the book might be helpful include looking at the role of women in ministry and how that might be impacted with different cultures in the community. Some might find women in leadership to be more acceptable than others. Furthermore, more needs to be done in addressing this issue from a small church perspective. How should a church with fewer than 100 members no secretary proceed besides prayer? What is the path toward multiethnicity in a well establish homogeneous church? Much more study is needed in these areas.

Ultimately, the strength of the book is twofold. The points in it are soundly based in Scripture and reflect the mission mindedness of its authors. There is no ambiguity about where they stand regarding the key mission of reconciling lost people to God through Jesus Christ. Nor can the reader mistake their desire to reach all people groups to fulfill that mission.

DeYmaz and Li bring a passion and a seriousness in addressing the different facets of leading multiethnic ministry. It is due to these traits Ethnic Blends has several key junctures where the reader will be forced to wonder where he or she stands in relation to the subject at hand.

At one of these points one is likely to ask themselves if they are “cross-culturally incompetent in an increasingly interconnected world?” Self-examination of pastoral ministry is always beneficial for those who understand the failings of human nature and self-examination of cross-cultural competence is certainly more important in today’s church than ever before. If the numbers are to be believed, within the next twenty years the white population will be in the minority and our main targets of evangelism will have a mosaic of skin colors. It is no longer acceptable for evangelicals to spend the majority of their “social time with people from their own congregation. Every church will have to become a mosaic, or it will end up closed.

Can We Talk?

I posted this to my Facebook and Twitter feeds yesterday which provoked some good discussion with a few people. Thought I’d share it here too.

I understand a lot of people dislike the President, as is their right. But what disturbs me is the celebration by some in the clergy over Lebron James saying he would refuse to sit down with the President and talk. This is the wrong way to think and it would be the wrong way to think even if it was a conservative saying that about President Obama.

But what really disappoints me are the number of clergy who are celebrating this mindset. I ask one question of them, do you think the Apostle Paul would have agreed to sit down with Caesar if the opportunity came up?

Bloodlines: Race, Cross, and the Christian by John Piper – A Review

Piper, John. Bloodlines:  Race, Cross, and the Christian. Wheaton, IL: Crossway, 2011.

Many complicated issues are facing the church in America today, but one of the greatest ones is dealing with the country’s checkered past in race relations. In Bloodlines: Race, Cross, and the Christian, John Piper attempts to bring an understanding of how the gospel is the only solution to the problem of racism and bigotry. It is only through the power of the gospel there can be racial reconciliation and healing.

Piper, who is a distinguished author, pastor, theologian, and was lead Pastor of Bethlehem Baptist Church in Minneapolis for over 30 years, grew up in Greenville, SC during the Jim Crow era. He is forthright in admitting to having racist feelings and attitudes while growing up. It was only through the godly example and prayers of his mother, “the seed of my salvation,” that he was able to move beyond this culture.

Since those early days, the author claims to have worked toward leading a multiethnic church, even choosing the location of Bethlehem Baptist to accomplish that effort. According to Piper, his history of racism and racist attitude helped form his thoughts and beliefs in dealing with ethnicity and race issues.

Before Piper begins to lay out his points to address his view of the gospel’s power to deal with ethnicity and race issues, he clarifies terms he uses because even “the term racism is ambiguous” to some. To help reduce confusion by the reader, Piper chooses to use the definition of racism formulated by the Presbyterian Church in America in 2004 which states:  “Racism is an explicit or implicit belief or practice that qualitatively distinguishes or values one race over other races.”

Piper breaks his book up into two parts, each with two to four sections, respectively. The first part addresses our need for the gospel and the second part proclaims the power of the gospel. There are also four appendices which go into further detail on some of the issues brought out by the book.

In the first section which deals with the need for the gospel, he provides the setting for showing the gospel’s power in dealing with race issues. By relating his own story of dealing with racist attitudes within himself, he illuminates why this issue matters so much to him. It was the power of the gospel in his personal life that brought him out of a life of racism to a life of kingdom service.

He points the reader to what the gospel message is and why he considers himself to have a debt to it. While readily admitting he is not the “model multiethnic urban pastor,” Piper lays out why he is still able to put this argument together to convince the reader of how the gospel works toward unity and healing. Piper is honest about his and the church’s imperfections, and he doesn’t make excuses for either.

As he deals with the history of racism in society and the church he closes up the first section of the book to acknowledge the shift in the church to more multi-ethnic populations. By addressing how America and the church are changing Piper is working to show the reader why this issue is of importance. The author’s desire is summed up in the final words of the first section when he states, “I pray we would increasingly bear the fruit of the gospel in the pursuit of Christ-exalting ethnic diversity and harmony.”

The second section of the book explains why there is a focus on black and white relations but not the inclusion of the many other ethnicities. The history of chattel slavery from West Africa to America brings about an issue between whites and blacks in the country. As part of this discussion, Piper brings in quotes from famous black citizens like Bill Cosby and Juan Williams which expose the weakening of the black community over generations. This weakening is traced to white “mischief” and ongoing issues within the black community which exacerbates underlying problems.

The section continues through chapters addressing how different intervention strategies have been incorporated into racial strife, but the problems seem to stay and may even appear to be worse than before. Cultural, academic, and personal responsibility are brought into the discussion before Piper argues for a gospel-minded perspective which stands above incomplete worldly solutions.

As he closes out part one of his book, Piper finalizes the groundwork argument for the gospel’s power by explaining its power against Satan, hopelessness, greed, hatred, and other consequences of our fallen nature. One of the examples used is of William Wilberforce, the British evangelical who was the driving force behind outlawing the slave trade in Great Britain. Wilberforce’s story is also used as an introduction to the second part of Bloodlines.

Throughout Part Two of Bloodlines, the author uses the five points of Calvinism from “the Reformed faith” to make the argument about how the gospel does not allow for and will end, racism and ethnocentrism. He takes the next several chapters to show how Scripture and the ideals taught by Calvin, Edwards, etc. can be applied to the issues of race and reconciliation to the betterment of the church and further of the kingdom of God.

Before coming to the final chapters where he takes on the issue of interracial marriage and the ultimate goal of the gospel, he makes clear his belief Christians do not have the option of racism – but we do have the responsibility to end it since “the gospel governs not just our beliefs but also our actions.”

In supporting his arguments, Piper does an excellent job of mixing both historical information and Scripture. There are plenty of examples given across a broad spectrum of historical figures which lend credence to Piper’s claims throughout the book. Not only does he incorporate those who come from circles that might better fit with his personal views, but there are also noted figures who fall outside them such as Richard John Neuhaus and Martin Luther King Jr.

One of the other parts of his writing in Bloodlines is how Piper weaves his personal experiences into the book to lend credence to his propositions, bringing a human element into the argument. The honest discussion of his failings makes the book much more digestible and not merely an academic exercise from the lofty perch of someone who is so well known throughout evangelicalism today.

Another issue found in the book is Piper’s adherence to the theology of the Reformed church. His bias toward the teachings of Calvin and other’s in the Reformed camp are quite clear and impossible for any reader to miss. This bias borders on distracting at times. Despite interspersing Scripture through the chapters, there are sections where it almost seems as if the author were basing his arguments more on Calvin’s teaching than on Scriptural truths.

What is clear is the author’s goal for the reader to understand the power of the gospel and how it is the only solution for racial harmony. Piper doesn’t dispute the benefits of some of society’s prescriptions for unity but argues for their inability to address the problem of man’s heart fully. He leaves little room for the idea of man-made processes or plans having more of an impact than the gospel can.

Despite all the positives in this book, one of its most significant weaknesses is the apparent emphasis is primarily on the Christian with not enough focus on making more Christians. There are hints of the need for more evangelistic efforts to change the hearts of men, but the impetus of his arguments are geared toward those already in the church.

Another issue not likely a problem when writing the book is the heavy use of references to Bill Cosby. While it could be argued Cosby’s statements at the time were somewhat groundbreaking in the African American community, his more recent legal problems and conviction for despicable acts on women make any reference to his views improper. There might even be a need to heavily edit future editions of this book to mitigate the negative influence Cosby’s name might have in helping Piper’s arguments.

In looking at other perspectives of this book, one reviewer noted when inspecting Bethlehem Baptist’s website there are almost no current people of color on the staff except for a few Asian men but no discernable African American leaders. It brings into question the seriousness of Piper’s views of racial unity and multiethnicity in the church. In reviewing the current leadership on Bethlehem’s website, there doesn’t seem to be much change in the past seven years. If there was an attempt at racial integration at Piper’s church, it has failed. Bantum’s overall review of Bloodlines is less than favorable, and he takes Piper on directly about the generalization of sin as it applies to the race issue. Bantum’s view is evident in that he sees Piper’s work falls short of its intended goal and only uplifting Piper, not racial unity and reconciliation.

However, other reviewers found the book to have a pastoral tone and were encouraged by Piper’s “passion for the glory of God” and “his application for that passion to this important subject.” Pastor Charles admits a solution for the problems addressed in Bloodlines will not be solved by the book but sees excellent potential in this work and recommends its reading.

In his review, Gavin Ortlund also saw in Bloodlines “an earnest call for racial diversity and harmony in the church on the basis of the gospel.” While Ortlund identifies some of the positive elements of Bloodlines, the call to be centered on Christ, the power of the gospel, etc., he also notes the potentially negative influence of Piper’s reliance on the five points of Calvinism.

Overall the book is well written and an easy read. Piper lays out his intentions and does an excellent job of following the path he says he will take. His use of Scripture is good in bolstering his argument, especially if the reader takes on the same position about the power of God’s word and the gospel message.

While the message of the book is clear, there were some areas found wanting. Piper never really came through with any practical solutions from a white pastor’s perspective on how to deal with race issues in the church. There were many theoretical and theological approaches to the problem but no concrete ones he could point to as examples of how he has furthered unity and reconciliation. Besides some vague references to the community his church is in, there was nothing in the book a pastor of a predominantly Anglo church could take from this book and implement.

There were also some sections where he appeared to be lecturing African American Christians on how they should approach these issues. It seemed to be arrogant for an Anglo pastor to give African American Christians advice on how to handle race issues. The book would have been better served had it been co-written with an African American pastor who could address that community from an insider’s perspective rather than coming from an Anglo perspective when discussing these issues.

 

Bantum, Brian, “Bloodlines: Race, Cross, and the Christian – A Review,” review of Bloodlines: Race, Cross, and the Christian, by John Piper, The Other Journal, February 6, 2012, https://theotherjournal.com/2012/02/06/bloodlines-race-cross-and-the-christian-a-review/.

Charles, H.B., “Book Review: Bloodlines, by John Piper,” review of Bloodlines: Race, Cross, and the Christian, by John Piper, 9Marks, September 25, 2015, https://www.9marks.org/review/book-review-bloodlines-by-john-piper/.

Ortlund, Gavin Ortlund, “Bloodlines: Race, Cross, and the Christian,” Themelios, 37, no. 2 (July 2012), http://themelios.thegospelcoalition.org/review/bloodlines-race-cross-and-the-christian#page (accessed May 22, 2018).

Book Review of Oneness Embraced: Reconciliation, the Kingdom, and How We are Stronger Together

Evans, Tony. Oneness Embraced: Reconciliation, the Kingdom, and How We are Stronger Together. Moody Publishers; Reprint edition October 6, 2015.

In Oneness Embraced, Dr. Tony Evans argues the church will only be able to “fulfill God’s divine plan of bringing about lasting transformation in a world tainted by sin and its effects” when there is unity in the body across all spectrums. Dr. Evans brings his own experience of being the victim of with racism and bigotry as a young black man growing up in Baltimore during the time of Jim Crow and into government implemented desegregation. Because of his background and experience, Dr. Evans is able to treat those on different sides of the issue with fairness, being able to put the burden of responsibility in both white and black camps.

Furthermore, as the founder and lead pastor of Oak Cliff Bible Fellowship in Dallas, TX, over the past several decades, Dr. Evans has been put in a unique position to impact lives across many ethnic and socioeconomic spectrums. His practical experience in dealing with the everyday struggles of the community surrounding his church gives him the requisite insight into how a church can unify different groups of people to carry out kingdom work.

Dr. Evans breaks his book down into three primary sections to bring the reader to an understanding of the need for oneness as well as understanding some of the underlying issues the church faces. Throughout the book he incorporates both Scriptural and historical data to bolster his arguments.

The first section lays the Scriptural foundation for his thesis that it is only through unity and embracing one another the Church corporate will be able to carry out work for the kingdom. However, he does not immediately dive into a survey of biblical reasoning but rather leads into it by “providing the necessary elements to begin to do so by filling the gaps of the black church history.” After dealing with the diverse perspectives of both white and black churches, Evans articulates from Scripture both good and bad examples to show how we can retain our cultural identity while reaching other cultures.

The second section of Oneness Embraced ends up being the longest portion of the book as it presents a more detailed historical view of the black church. The author weaves information from the days of chattel slavery to the modern role of the black preacher as he explains some of the pertinent issues facing multi-ethnic ministries in the current age. It is in this section Evans argues for the consideration we are all of one race and there is a basis for blacks having pride in their heritage as we all stem from the same “origin in Adam and the three sons of Noah (Genesis 9:18-19; Acts 17:26).” There follows a survey of the biblical timeline leading to the conclusion our Messiah was indeed a product of many lines and had “black in His blood,” which destroys any argument for a spiritual separation of ethnicities.

Unlike other approaches where the author might start with his own beginnings, Evans uses the last section of his book to describe his journey in evangelicalism and to close with his discussions of the kingdom agenda. This kingdom agenda, in his eyes, will not be realized until all members of the Church come together as one and act like the church is called to act in God’s word. This closing section focuses in on the oneness of the Church despite all the unique perspectives contained within its multi-ethnic nature.

There are several themes the author addresses throughout this work which add to his overall approach embracing our uniqueness while using those characteristics to have a greater strength together than we would separate. Even though the author sees this ultimate end game as a possibility, he is under no illusions as to the difficulty the Church faces implementing these ideals.

One of the more interesting illustrations Evans uses in Oneness Embraced is the Liberty Bell. Despite its initial purpose, the Liberty Bell suffers a fracture much as the church has suffered. The author admits improvements have been made yet things are still broken like the Liberty Bell. Ours has been an imperfect reconciliation and the divide between our country shows there is still a need for more progress to be made. Until the church deals with its fractures and sets the example as a model for unity, the country will continue to deal with old wounds and a fractured society.

In keeping with his theme of unity, Evans makes clear throughout the book how it will only come “when truth is the absolute standard by which thoughts and actions are aligned.” As the chapter “Bridging the Divide” discusses, the church has been given the impetus for unity and the power of God to maintain it but has failed to preserve it. Disunity only brings defeat and limitations when we fail to realize we can retain our cultural identity while reaching out to other cultures. Evans ties this unity into our country’s situation and makes a passionate argument that without the unity only the church can model, our world will continue to be without hope.

Reading through Oneness Embraced Dr. Evans’ heart and passion for kingdom work become clear. His articulation of Scriptural mandates as he argues “No one is excused for placing culture above Christ, or race above righteousness” identifies him with those who hold for the inerrancy of God’s word and loyalty to its directives.

Because of his theological view, the author can make the point for a whole life, womb to tomb agenda based on “ample biblical support.” The commands of Scripture are put forth to show the reader why only submitting to another kingdom, the plan and program of God, can we find the solution to our problems. It is also clear Dr. Evans feels we’ve let culture delineate what the church is supposed to do rather than letting God reveal this himself through his word.

One of the more fascinating portions of the book came in the second section when he takes on a historical view of the black church. There is no doubt from reading this material significant psychological damage has been done to the black community and the black church through the myth of black inferiority. This mentality on both sides has been reinforced at all levels throughout our nation’s checkered history to include the church, social, and educational systems. This may be a shock to the reader who has not experienced this assault on God’s created beings but it is a critical part of the book to bring someone to understand how important the biblical mandates are concerning unity.

Dr. Evans also takes on the horrible teaching of the curse of Ham. Using only a small space of his work, Evans decimates the logic to this falsehood and shows that the only way it is propped up is through adherents, not through fact. Although he does not take on all false doctrine about blacks, the point is made clear through this treatment of the curse of Ham how bad doctrine and misuse of Scripture have contributed to the ethnic fractures in our churches and society.

Although an even smaller portion of his work covers evolution, it is significant he takes on the teachings of Darwin and how they have been used to keep people of color marginalized. The import of addressing this is because so many church leaders have compromised on the legitimacy of the first 11 chapters of Genesis and have ceded the high ground to those who would deny the special creation work of God as described in those passages. When the church cedes the origin of the gospel, the fall of man, it cedes the heart of the gospel, Jesus’ substitutionary atonement on the cross.

Notwhithstanding his criticism of Darwin and evolutionary thinking, he seems to support a long age earth view, a view Darwin supported, by quoting from The Black Presence in the Bible and other sources who advocate for an earth millions of years old. The old age earth perspective is especially problematic when he uses a quote about the origin of black people from the Nile Valley. It seems to leave out the consideration that a global, cataclysmic flood as described in Genesis would have completely changed the face of the earth and even if humanity has been around as supposed by some in the scientific community, any evidence for their existence would be greatly displaced from its origin.

More positively, to bolster his stance for black pride, Evans details several biblical characters who were known to be, or were likely, black skinned. Some of the names he lists would likely surprise both white and black church members as they are rarely discussed as being any ethnicity and Evans implies most would assume them to be light skinned individuals.

Dr. Evans also deals with liberation theology in this work, specifically that theology espoused by those like theologian James Cone. Liberation theology is a delicate area to take on considering how it can sometimes lead to intense emotional reactions by those who discuss the different perspectives to it. However, it is an important topic to tackle when dealing with the multi-ethnic aspect of ministry. Without understanding the roots of today’s black church, it will be difficult for those who come from an Anglo perspective to relate to the black church.

One of the most beneficial aspects of Oneness Embraced is that it openly deals with problems created by both the white and black church perspectives. Although historically conservative theologically, the black church was turned away from attending conservative seminaries in its infancy. It was the opening of doors in the more liberal theological seminaries that began the process of bringing liberal doctrine and teaching to the black church. Dr. Evans rightly argues that the conservative white church shoulders the blame for a problem many complain about today, liberal theology within black church circles.

In the closing section of this book, Evans attempts to bring the reader to understand how we as the Church have “failed to function from a kingdom perspective” (242) and the damage that has done to the kingdom cause and society in general. He uses his final chapters as a clarion call for the church to wake up to the realities it faces, both white and black, and remember what our goal is supposed to be.

He rightfully criticizes both whites and blacks for fomenting the divisions within our ranks. Although the white power structure has done much to control and mitigate black advancement in many areas, Evans also points out the black community’s failure to step up despite any oppressive environment around them. Both white and black Christians have access to what the world needs so we should focus our energy to “intentionally embrace, apply, and reflect the kingdom.” If we believe in the future rule of Christ and the changes it will bring, we should also work to bring about changes in our current structures of society.

Using his status as a self-described black evangelical, Dr. Evans has painted a picture of how his thinking formed by the convergence of white evangelicalism and black power/revolution thinking. Therefore, he has worked to remain true to the tenets of Scripture while seeing the need for social justice in the world. It is not just a social justice that reacts to the environment and the cultural mind of today but is rooted and grounded in biblical truth.

Oneness Embraced is a work that takes on one of the more sensitive subjects in the church today and does it with respect and refreshing honesty. Evans is open and clear regarding the problems we face in multi-ethnic ministry, laying the blame at the feet of all groups. He recognizes the far-reaching impact of sin on the human heart, bringing division and conflict where there should be none, the church of Jesus Christ.

One of the strengths of this book is its treatment of the historical background of the black church. Although dividing the church into white and black can be disruptive, there is a reality of difference that must be understood. Evans’ treatment of this historical narrative and its origin in the West African culture were illuminating. Anyone who would do a serious study which touches on the different theological approaches between the ethnic groups would greatly benefit from Evans’ work.

Although the overall direction of the book is instructive and beneficial in discussing multi-ethnic ministry, he fails to address a great issue still dividing the races, even within the church, and that is the significant difference in political affiliations and support. This is not to say he doesn’t broach politics, but he fails to count for the division emanating from the extensive black church support of a party who supports abortion on demand and same sex marriage, two major issues in opposition to Scripture.

This failure is magnified when he even addresses the self-made “genocide” within the black community from abortions. Evans seems to skirt around the problem in how different sides see these moral issues and how best to address the differences. A question might arise as to how do those who see Scriptural condemnation of ending the life of unborn children properly minister to those who feel a cultural connection to liberal policies that condone and even promote the practice?

Lastly, it would be interesting to see how this book might be different if it were written more recently or updated after the 2016 election cycle. The cries of racism and bigotry may appear to some as having increased since the election of Donald Trump to the Presidency and a casual observer to the news cycle of the day could argue division has grown between many whites and blacks, even in the church, because of the election. This issue lends itself to further study a book written pre-2016 can’t address.

Why you should tithe: The legacy of Melchizedek

One of the most challenging issues to talk about in the church today is financial giving to the church. It seems people are open to hearing about God’s word on a variety of issues but when you start talking about money attitudes can shift dramatically.

There are a variety of excellent reasons Christians should be tithing and doing it with a joyful heart. The idea of giving our first fruits, acknowledging our money is a gift from God, willingness to give sacrificially to kingdom work, and the fact Jesus spoke about our money and its direct relationship to our spiritual life are all excellent reasons we should consider tithing.

I’d like for you to consider another reason we find in the story of Abraham and Melchizedek in Genesis 14. You may recall, Abraham gathered up about 300 of his men and chased after King Chedorlaomer and his allies who had taken Abraham’s nephew Lot along with the possessions of Sodom and Gomorrah. Upon his triumphant return, Abraham was greeted by Melchizedek, king of Salem, who brought him bread and wine then blessed him. Then Abraham gave Melchizedek a tenth of all the spoils, a tithe.

Here is Abraham, father of the Jews, successful leader, wealthy, a man of courage and character giving a tithe to Melchizedek. Why would he do such a thing? Abraham honored Melchizedek with a tenth of everything he had gained because he recognized the superior greatness of this priest-king from Salem.

Saints, when we tithe, we too are recognizing the superior greatness of our Priest/King, the Lord Jesus Christ. When we give our tithes to the Church which is God’s instrument on earth, we recognize his superiority and our subjection to his Lordship. If we claim to be followers of Jesus, we should joyfully give of our financial harvest to the one who is far superior in every way over any earthly king or priest, even Melchizedek.

The Journey Begins

Thanks for joining me!

Pastor Sheeley is originally from Washington State but has lived all over the country and even in a few foreign ones. He began his career in the Air Force shortly after graduating high school and stayed until retirement in 2006. During those twenty years he served in California, Germany, Colorado, Florida, and finally in Warner Robins, Georgia.

After retiring from the Air Force, Pastor Sheeley worked for a time as a classroom instructor with Boeing at Robins AFB. In 2007 he became the manager for the Military Education and Training Office at Robins AFB and eventually his company moved him to be in charge of the 911 Center at Ft Benning, Georgia. Pastor John was called to serve as the shepherd of Geneva Baptist Church in April of 2012 prior to being called to Northridge Baptist in Macon, GA.

Pastor Sheeley is currently working on his Doctorate in Ministry through Clamp Divinity School at Anderson University. He also has a Master of Arts in Theological Studies and a Master of Divinity in Pastoral Ministries from the School of Divinity at Liberty University. He previously earned a Master of Science in Education specializing in Training and Performance Improvement from Capella University and his Bachelor of Science from Embry-Riddle Aeronautical University.