CDM Archive

Discipleship Ministries of the PCA

Charles

The Courage to Be Protestant: Truth-Lovers, Marketers, and Emergents in the Postmodern World

by

David F. Wells, professor at Gordon Conwell Seminary, has given us several dynamic and relevant books in the past. This book takes the best of those books and combines them into one. Wells even says that because so much as been footnoted in his earlier books, he draws from them in this volume and does not include them. If you have read his earlier books and then read this one, you will understand what he means.

Wells has the gift of being insightful, intuitive, and wise in his understanding of Christianity and how it relates or does not relate to the present culture. For example, in The Courage to Be Protestant, Wells focuses on what is happening in the evangelical world; and to say the least, he is not encouraged nor is he encouraging. With all the talk and writing about the emergents, postmodernists, and post-conservatives, Wells demonstrates how it is producing a kind of Protestantism, or even an evangelicalism, that is not standing firmly on a Scriptural foundation. This is resulting in those who are attempting to redefine Christianity, even within evangelical circles, and are not following Scripture or unaware of the Scripture’s authority in the process. Among many things, the movement causes Christianity to be viewed as something that has to be marketed, conformed to this world, and adapted to the culture in order to make it palatable.

When the author says that it takes courage to live in today’s context, he is referring to being a Protestant, evangelical Christian who takes his beginning point from God and His Word. Following trends and marketing strategy, which was somewhat foreign to an earlier approach, has now infiltrated the church, generally under the guise of “how do we reach this new generation?”

You can begin to understand Wells’ concerns, as well as plea, for Christianity to return to its message without allowing the habits and trends of culture to redefine its meaning. The Christian Century has said that Wells’ book is “a bombshell” intended to awaken evangelical leaders to what is happening and give them some cogent details of why. That’s not too difficult to understand, as Wells says, with 54% of those calling themselves born-again rejecting the idea of original sin. He calls this issue a deliberate “endocrinal key to success” for those committed to a pragmatic philosophy and methodology. Do whatever it takes to reach the culture, even if it means redefining Christianity from an unbiblical and poor theological perspective.

There is so much more that could and should be said about this book. I am fearful that I have said too little to challenge you with the importance of The Courage to Be Protestant for today’s church and kingdom. I believe that God is going to hold the church accountable for failing to disciple its members with an understanding of the Word and how we are to see the world through the grid of Scripture. Wells says there are two things that have caused evangelicalism to be flawed today; the inclination to allow its biblical core to shrink and the church becoming so parachurch that it is becoming increasingly irrelevant. Wells observes that so much of evangelicalism today has become separate from the church. He reminds those who speak of the church’s insignificance that if the church is irrelevant, why does the Bible say so much about the church’s important role and ministry? You will want to devour this book, especially chapter seven on the church.

I could only wish that Wells more specifically addressed the kingdom as well.

Though you may have to deal with challenges and discomfort from its message, you will not regret reading The Courage to Be Protestant.

Living at the Crossroads: An Introduction to Christian Worldview

by

If you are a regular reader of Equip to Disciple, you are aware that the Christian Education and Publications ministry is oriented to a kingdom perspective materializing in a Christian world and life view. Understanding the kingdom, a world and life view, and the role of the church is crucial to the present and future effectiveness of Christianity. It is apparent that we have been conditioned to think dualistically about life, i.e. life is comprised of the secular part and the sacred, faith and fact are two different things, the spiritual and the material are not connected, etc. Such thinking has permeated Western Christianity, as a number of people have suggested, even though it is antithetical to biblical Christianity.

We have attempted to encourage our readers and constituents to work towards the goal of changing the way we think by not being conformed to this world but rather by thinking God’s thoughts after Him. Michael Goheen and Craig Bartholomew have given us a book directed to that very end. Living at the Crossroads is actually a follow-up to an earlier book by these authors. Their previous book, The Drama of Scripture: Finding our Place in the Biblical Story, takes a holistic look at Scripture from a kingdom world and life view perspective, a single great story with many parts.

While we are living at a “crossroads” moment in history, we need to have the right understanding of life and reality in order to navigate the diverse and often not so friendly waters of our time. I have come more and more to the conclusion that it is cruel for Christian parents and local churches to fail to help their covenant children understand, embrace, and apply a Christian world and life view and understand what it means to have a total view of Christianity in all things.

We cannot continue to be silent to the dualistic teaching that allows us to look at areas of life from a non-Christian perspective. Whether we are dealing with the arts, medicine, sports and recreation, history, education, politics, or business, if we are going to be more than Sunday Christians we must have a foundational view of what Paul means that in all things Christ the King is preeminent.

The authors are committed to the task of doing what many good books on a Christian worldview fail to do, something that we believe is absolutely critical to the world and life view – keeping it connected with the kingdom of God. While they agree that Christianity involves “a healthy life of prayer and meditation, immersion in Scripture as the true story of the world, and hearty participation in the life of the congregation; it is here that the life of the kingdom is known, experienced, and shared.” They further state, “And God’s people need to be equipped for their tasks, perhaps by meeting and struggling together with other Christians who share their task-for example, a group of Christian lawyers might meet to discuss how best to bring a kingdom vision to their vocational setting.” The book gives a good overall concept of an approach to Christian discipleship from a kingdom perspective.

Most Christians upon their own admission do not understand how reality works nor are they prepared to live in their culture in a way that enables them to serve Christ in all of life; hence Christianity is simply one thing among many that we do instead of being the basis for everythingwe do. At best, we simply learn to blend our Christianity with the teachings and ideas of the world, when in reality they do not mix and we end up compromising the biblical world and life view process.

I have to appreciate the authors’ kingdom framework, a natural outcome for one who has studied men like Abraham Kuyper. The gospel of Jesus Christ is the gospel of the kingdom and the message that Jesus came to proclaim is the kingdom of God, which according to the authors means no less than God “restoring his rule over all human life in Jesus and by the Spirit.” The authors are correct in observing that evangelicals often serve the enemy rather than Christ because they do not see the totality or wholeness of their faith. But for those who do, an interest in all things seems to develop and Christianity is not excluded from any area of life.

This is a great book to read, study, and discuss in the family and Christian community. Though it is called an introduction, it actually covers the waterfront, not merely from a theoretical, abstract level but in a way that actually helps you know how to apply the entire process. Living at the Crossroads has now become one of the five books we use and recommend in developing a kingdom perspective on discipleship. This book assists us with our commitment to bring the gospel of the kingdom to bear on all of life, realizing that the kingdom is both now and not yet, as we look forward to the final consummation of history.

The Kingdom Has Come

by

Welcome! We have chosen this issue to highlight our 2008 Discipleship Conference, Making Visible God’s Invisible Kingdom, which took place Nov. 13-15, 2008. This conference was strategic to the PCA not simply because of the speakers, program, or arrangements, but because it was about the kingdom of God, remembering that our Lord came preaching the Good News about the kingdom. You can read the summary inside, but you can also take advantage of CDs and DVDs from the conference.

They are available from the CEP Bookstore at www.cepbookstore.com or 1.800.283.1357. It has been a great encouragement to the CEP committee and staff to receive e-mails, evaluations, phone calls, and personal comments from attendees. They have underscored the tactical importance of the conference. If the church is ever going to rise above mediocrity and really make a difference in the world, it cannot be like the world in its life and ministry nor can it embrace a self-centered, isolated view of Christianity. CEP prayed, worked, and planned for a kingdom focus with the hopes that God might use the PCA to challenge and model for other churches a kingdom perspective– the foremost thing on Jesus’ agenda. His message was the Good News, sealed in the death and resurrection of our Lord but totally inclusive with Christ the King.

“Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God,” Rev. 12:10. The church is plagued with a capitulation to the enemy’s tactics, as he wages war on the church. This is because, as the accuser, he is also the deceiver. We were reminded by Dr. Christian Smith at the conference that the best description of today’s religion in America is “moralistic, therapeutic, deism,” which has been handed down from the previous generation. Today’s church is quite vulnerable to Satan because it is so unaware of his clever deceitful tactics. Sunday after Sunday, thousands upon thousands hear nothing more than the above description of religion presented– no gospel of salvation, no message of the kingdom, and no submission to the authority of Christ, all in the name of religion and Christianity. Revelation continues to tell us that the dragon (Satan) seeks to destroy the church, but he is not successful against those who keep God’s commandments and are faithful to the testimony of Jesus. God keeps His covenantal promise and “the gates of hell will not prevail against the church.”

Through adult training and resources, the Sunday school curriculum and program, and ministry to the leadership in the church, CEP is committed to using its energies to challenge, assist, and remind the church of its role of making kingdom disciples. We are further committed to helping churches coordinate an effective strategy with their covenant families through the home, school, and church. CEP also conducts training conferences and makes resources available to help local church leaders be more effective in their various discipleship roles. The book reviews in this issue have been carefully chosen, and we believe they are important books that church leaders and teachers should know about and read.

Click here to read entire publication in PDF (Acrobat Reader required)

We use Equip to Disciple not only to highlight books and events such as the 2008 Discipleship Conference, but to also keep the local leadership aware of upcoming events and other resources that can assist and encourage them. As you read the highlights of the conference, my hope is that you will be encouraged and challenged to utilize the recordings from the conference.

A Kaleidoscope… One Scenario of the PCA

by

Editor’s Note: Please read this article in conjunction with the book review of Young, Restless, Reformed by Collin Hansen and the review of Quitting Church by Julia Duin.

Recently, I was asked a very pointed question by a well known PCA teaching elder: Would you invest in the PCA?” What a question! My first response was: “I have invested my life in the PCA. As one of the original group that organized the PCA, plus having spent the major part of my life and ministry working at the denominational level, of course I have invested in the PCA.” But his question had more of a future thrust to it. “Would you invest in the PCA?” Realizing he was pressing for my thoughts about the present and future of the church, after thinking for a few minutes, I replied: Follow me carefully. I believe the denominational paradigm is valid. as long as it does not isolate us from believers in other settings. Having said that,1 think the PCA is the best option available to anyone wanting to identify with a biblically Reformed body of believers. I know of no better at this point, as long as those who are part of the denomination feel accountability within that model. But honestly, I am deeply challenged and concerned about the future of the PCA There seems to be a growing nonconfessional focus, even with our official ‘good faith’ or ‘loose subscription’ position to our standards, which creates some new and challenging problems.” Some people are embracing the doctrines of grace but not necessarily from our Reformed, confessional theology, which can and will work against the denominational paradigm.

Of course my teaching elder friend continued to press for further explanation. Having recently given my “state of the church” analysis to the Christian Education and Publications staff and committee, I began to elaborate on both my hopes and concerns for our PCA.

As I reminded my friend, and as you read my general response, please realize my history, background, and involvement in the PCA. As a minister in the Southern Presbyterian Church for several years, I was defrocked by that denomination when I announced my withdrawal and my commitment to being a part of organizing what became the PCA. I could handle that circumstance because I believe truth is real and truth matters, including integrity. I wanted to be part of a younger generation that would have a great love for Gods truth in all areas life; but as an idealist in that objective, I was realistic enough to know that we often pay a price for such an ideal.

Click here to read entire publication in PDF (Acrobat Reader required)

From the beginning, the PCA has had things that have made it special; and I have had hopes that our denomination would set the tone for others to follow: It has been my positive experience to see the PCA grow from its small roots in mainly the southeastern part of the country to a church that has spread all over North America. It has been my privilege as well as delight to travel across the church working with local church leaders and teachers. Our church is blessed with some extraordinarily gifted men and women who love the Lord and desire to serve Him.

The PCA has not only had unity of commitment to the Sovereign Lord, His Word, and His church, reflected by a common confessional commitment, but it has had diversity within that framework. I explained further to my friend that while I have appreciated the unity/diversity of the PCA I can begin to see a shift in the balance toward theological diversity. Then I said that my thoughts are not intended to offend anyone but to merely give my description of our church.

I believe there are five sub-groups within the PCA. They represent both our unity and diversity. If you will, notice the following schematic, looking from left to right. Realize the names of the five groups are my humble effort to be descriptive and not evaluative at this point.

View Chart


The first group I call the “Reformed fundamentalists.” Some have called these churches “‘TRs” or “truly Reformed.” They operate on the foundation and authority of God’s Word. They are confessional from a “strict subscription” position. They demonstrate a great love for the church, value the denominational paradigm and have no problem with the church’s foundational authority base in the Word of God. Although some have been accused of elevating the standards to an equal or higher plane than Scripture, I do not believe this is the case. Our ultimate allegiance is to the Word of God. Our confessional commitment merely expresses our commitment to the system of doctrine found in Scriptures.

The second group, the “Reformed evangelicals,” also has a strong commitment to God’ s Word accompanied by a love for and commitment to Reformed confessional theology, though in a less strict or “good faith” approach. This group has a great love for the church within the denominational model as well and takes our standards seriously, as “containing the system of doctrine” found in Scripture.

The third group, “the neo-Reformed,” has a high view of Scripture but in a somewhat more broadly eclectic manner regarding confessional boundaries. This group has a strong leaning to focus more on the local church and its ministry with less emphasis on the denominational paradigm, and thus has the tendency to act more independently. (A fuller description of this group is seen in the book review in this issue of Young, Restless, Reformed byColin Hansen.)

The fourth group, the “post-conservative evangelicals,” appreciates Scripture but may have a different perspective, or maybe even a new perspective, on Scripture. Those of us who were taught neo-orthodox theology in seminary see much similarity here regarding the Bible. This group tends to prefer few to no confessional boundaries; and theologically, they would be more broadly evangelical and generally embrace only a local church commitment. They would tend to make more of an antithesis between being Reformed and evangelical than the previous three groups.

The fifth group, the “emergent movement,” is only somewhat present at this time in the PCA, at least in a more sympathetic way than with groups one, two, and three. This group is intentionally non-traditional, non-confessional, and committed to embracing a Christianity placed within a postmodern paradigm that makes truth and authority subjective at best. It also questions the entire organized or institutionalized church model as we have known it, especially the denominational paradigm, which is generally viewed from this perspective as out of touch, authoritarian, or negative and judgmental.

The first three groups are strongly committed to the sovereignty of God, truth and authority, the doctrines of grace, love for the church, and faithfully preaching and teaching within and among those with a Calvinistic theology. Groups four and five adopt more of a non-foundational postmodern framework, which attempts to fit Christianity into it As a generalization, admitted by some who have already left this movement, the emergents desire to focus on a non-Calvinistic and non-traditional model which talks not about biblical, universal truth or institutional Christianity but rather conversations and relationships.

As my conversation continued with my friends, remarked that as you move from left to right on the the chart on the previous page, especially beyond groups one and two, the next three groups, while having a presence in the PCA, diminish in size considerably.

Here is what I have observed and experienced over the years. While groups one and two have learned how to work together, even with their differences, groups three, four, and, five tend to operate differently, Please understand, I believe groups four and five are only embryonically present in the PCA but could continue to grow if we move further away from our authority base, confessional boundaries, and the denominational model.

What happens in the next few years will be extremely important. While some remain committed to the denomination theologically, as well as ecclesiastically, others are not as intentional in reflecting that commitment. Consequently, we need to be extremely careful in what we teach, advocate, and promote in the PCA. We have been quick to advocate some potentially good things and also some things that could end up working against the very denominational paradigm that provides our framework, Here are two examples. While we appreciate and encourage the new concept of the church being missional (meaning that missions starts at home in our neighborhoods and then moves out into the entire world), when churches carry the concept to the extremes, many do not actively participate in the life of the denomination as a whole, Even now, some churches within the PCA are not supporting the whole work of the church. Presently, less than one half of PCA churches support the denominational committees and agencies. Though the PCA Book of Church Order 14.1 has adopted the organizing principle that it is the duty of each church to support the whole work of the church, this present situation works against the denominational model and the PCA has not satisfactorily addressed it. ]t is not enforced even though the principle is part of the PCA Constitution.

Another example is an emphasis on “movements” and “networks.” Men such as D. M. Lloyd Jones and John R.W. Stott have cautioned us in the past that movements have a history of pulling people and resources away from the local church, as well as the denomination; hence they ultimately work against the denominational paradigm. In practice the PCA has demonstrated more of a supportive posture to the movement concept and the results are challenging. The committees and agencies of the PCA have to work within a denominational paradigm but each has to raise its own funds. With the reality mentioned previously regarding the number of supporting churches, doing realistic budgets and funding assigned or approved programs becomes challenging, difficult, and sometimes impossible.

So to answer the question, “Would you invest in the PCA?” I would say yes. as long as we maintain our identity with theological integrity and honesty. As long as we are committed to the authority of God’s truth, especially revealed in His Word, within our confessional boundaries, preaching and teaching the doctrines of grace within the context of a biblically Reformed kingdom perspective. I would say yes as long as we continue to manage our unity/diversity and do not allow Satan to cause us to lose our uniqueness by tipping the scales either way. Diversity without unity is chaos. Unity without diversity is mere uniformity.

The PCA is a confessional church. That’s what its founding in 1973 was all about. Our confessional commitment is to the Westminster Standards. even though we have a high appreciation for other similar Reformed creeds and confessions. We do value continuing to do theology and being Reformed according to the Word in a way that communicates with people today There are many issues to which our standards do not speak because they were written at a specific time in history, but we are called on to give a biblical response to those issues today Within the PCA there is and should always be a freedom to speak to those issues from a biblical base that will keep us within our confessional boundaries. When we adopted our Constitutional Standards in 1973. we also adopted a process that allows us to study, rethink, and restate some things. always with the aim to be reforming according to God’s Word.

There is a basis of hope found in the very things that have brought us together. If we will stay the course, speak the truth in love, and come along side and minister to one another. including holding one another accountable with integrity and authenticity, there is hope. One of our unique challenges is trying to be a denomination with a large number of members who have never really seen a denominational paradigm in action, at least not in a positive way. Yet, the truth remains. We can accomplish more together than we can alone, especially with those with whom we share doctrinal affinity. That’s the biblical model: working together at all levels of the church.

Time will tell for the PCA if we are a solid investment. Presently, the clock is ticking. Lastly, I said to my friend, “Tell me what you heard me say lest i have not been clear in my response.”

Young, Restless, Reformed: A Journalist’s Journey with the New Calvinists

by

Collin Hansen is the editor-at-large for Christianity Today and is the author of a number of books and articles, one of which appeared in Christianity Todayin the fall of 2006 dealing with this same topic. Young, Restless, Reformed one of those books that you start and must finish. Tim Challies expressed the sentiment very well on the book’s back cover. “Collin Hansen invites us on a voyage of discovery, learning how our restless youth are discovering anew the great doctrines of the Christian faith. Weary of churches that seek to entertain rather than teach, longing after the true meat of the Word, these young people are pursuing doctrine. Discover how God is moving among the young, the restless, and the Reformed.”

I was excited to read how leaders of influence made pilgrimages through shallow, superficial, rootless Christianity only to see that the Christian faith and its doctrines of grace provide a foundation and substantive framework to see and understand God’s grace in action. I have said for many years, and I believe this book illustrates it, that Calvinism provides the best theological and philosophical framework for us today.

Postmodernism’s attempt to advocate a non-foundational approach to truth and reality has thrown out the baby with the bath water. While it is true that much of the theology in the past 300-400 years suggests a modern or Enlightenment framework that must be understood in its historical formulation, Calvinism pre-dates the Enlightenment period. It is a joy and delight to read of the many people, examples. and situations where we are seeing a desire to be more solidly biblical and theological.

It is true that doctrine and theology are not abstract concepts but are all about life and reality. To be a Christian in this postmodern, pos-Christian world demands more than a content-less faith built on feelings, subjectivism, and relativism. In this book, Hansen offers many diverse examples of how people are being drawn more and more to Reformed, Calvinistic theology. He writes about Mark Driscoll and the Mars Hill ministry in Seattle, Washington. Driscoll was early known for his involvement in the “emergent movement” but began to look for more solid biblical and theological truth in the Reformed tradition.

Hanson also writes about the influences of institutions such as the Presbyterian Church in America and Southern Baptist Theological Seminary in Louisville, Kentucky, the largest Southern Baptist seminary under the leadership of AI Mohler. John Piper has also been a key figure and influence in the emphasis on Calvinistic doctrine. Piper, with his Desiring God books and conferences, along with others like Wayne Grudem. has led from a Calvinistic perspective in his Baptist settings.

Maybe with the exception of the Baptists mentioned and the PCA, others highlighted in this book are not part of a denominational setting, generally operate independently, and are quiet different and unique in their styles of ministry.

One of the men mentioned by Hansen said, “Once you start seeing Reformed theology in Scripture, you realize it’s all over the place. It’s like a big revolution in your mind. Stuff that didn’t make sense before starts to make sense. It’s been an incredible journey, and it’s increased my passion for God.”

Mohler stated in an interview with Hansen, “When I say that my agenda is not Calvinism, I say that with unfeigned honesty, with undiluted candor. My agenda is the gospel. And I refuse to limit that to a label, but I am also very honest to say, yes, that means I am a five-point Calvinist If you’re counting points, here I am.”

Hansen says of John Piper, pastor of Bethlehem Baptist Church, Minneapolis, Minnesota, “At sixty years old, Piper is the chief spokesman for the Calvinist resurgence among young evangelicals. Ten years of Passion conferences have introduced him to a generation of young evangelicals.” J.I. Packer said of Piper, “John has the gift of catching the attention of young thinking people and getting them excited about thinking as an exercise, because he himself does it so passionately.”

From many different circumstances and diversity of ministries, the Calvinistic movement is alive, growing, and bringing people together who have nothing in common but the gospel and the desire to embrace a strong doctrinal Christianity.

Read this book and be encouraged. Read this book and realize, as stated earlier in this edition of Equip to Disciple, unity and diversity do not have to result in either chaos or uniformity. Some of this growth is happening within a denominational setting and some in more independent settings. However. the doctrines of grace are a common theme among them all.

Quitting Church: Why the Faithful Are Fleeing

by

I was asked by a mother at one of our training events what to do about her 19-year-old teenage son who had turned away from God. I asked her to explain and describe what she meant by that. The first thing I remember her saying is that he will not attend church. I immediately said to her, “l would not necessarily equate not attending church with turning his back on God.” That statement was a new concept for her to think about. This book by Julia Duin, religious editor for the Washington Times, offers some insights to my response to the mother. Duin is well known for her religious journalism. the winner of many awards, knowledgeable of the contemporary church scene, and a seminary graduate with a master’s degree in religion.

I told some friends and seminary faculty recently that this book should be required reading, with time provided to work through with the students what the book is all about. Drawing from her own experience, Duin listens to others and realizes something is going on today in Christianity that should concern us especially leaders in the church about why so many people who profess to love the Lord and have a hunger for His Word are actually leaving church, at least the traditional church as we have known it.

Duin is no stranger to the Reformed faith and the PCA. She has visited L’Abri and speaks positively about Francis Schaeffer’s ministry. Nancy Pearcey, author of Total Truth (which we have recommended and used in teaching for the past three years), said of this book: “We have come to expect solid journalism from veteran religion reporter Julia Duin, and Quitting Church does not disappoint. Churches need to address the seasoned churchgoer who wants more, not less, out of worship.”

Would you believe with all that is going on in the church today regarding pop culture, diversified worship, and story telling in place of expository preaching, that among the reasons Duin has found for people leaving church is that they are looking for more not less in worship, teaching, and fellowship?In the larger churches people often are not known and their needs not met. Both single men and women are leaving church because the teaching does not offer them a substantive challenge nor does the worship give them a participant’s role. She tells of one church she visited where the music was so loud she observed that people were not singing because of the volume.

She also deals with the problems singles are having in finding a church where they are accepted, helped in developing meaningful relationships, and assisted in finding a spouse. Teaching that doesn’t connect with people in their daily lives and not having a place to use their gifts and feel they are making a contribution are among issues referenced in this book.


I was amazed at some well known Christian people who have left church. What are they doing? Some have quit altogether and said “I can get more on my own–while others have started their own family worship–and many have become involved in the growing house church movements. Others are claiming to get their spiritual nourishment off the internet.


Obviously. Duin is quite aware of the PCA and what is or is not happening in our denomination. Some of her remarks are encouraging and others are challenging to those of us in leadership positions. However, one of the important points you will glean as you read this book is that you do not keep people by dumbing down worship or teaching; but how to retain people must be looked at very carefully, lest in trying to minister to the culture one becomes that very culture.

She addresses a number of reasons why she has found this trend to be taking place. I’lI mention a few that might get your attention. One is that the church is not giving people a reason for being there. Pastors, especially in larger churches are so professional that they cannot pastor the people. Some single women who need pastoral care are not able to find it because some will not meet with single women and others are too busy for such activities. People are not being spiritually fed, cared for, or given an opportunity to serve. What’s the solution? Coffee house type churches? House churches? Internet community worship? Or nothing at all?

Duin writes, “Although the ’emergent church’ movement is a huge mixed bag of theologies that usually attracts the young…conservative and liberal alike are adopting the term emergent to describe themselves, so it’s safe to say these congregations are a nee generation of churches that are works in progress.” People are either trying to reinvent the church or abandon it altogether.

Pastors, read this book and get your leaders to read it and discuss it. The church is in crisis today in America, and you will be reminded of this as you read and discuss Quitting Church.