I recently had the privilege to be at the second stop of Brian McLaren’s book tour for Why Did Jesus, Moses, the Buddha, and Mohammed Cross the Road? in Washington, DC. One of the first things that Brian shared in his discussion is this: “Simply put, we Christians already know how to do two things very well. First, some of us know how to have a strong Christian identity that responds negatively toward other religions. The stronger our Christian commitment, the stronger our aversion or opposition to other religions...Alternatively, others of us know how to have a more positive, accepting response to other religions. We never proselytize. We always show respect for other religions and their adherents. We always minimize differences and maximizes commonalities. But we typically achieve coexistence by weakening our Christian identity.” This observation really resonates with me because I have spent time in both of these paradigms. Early in my faith I was part of the former and today I am more or less in the latter. That being said, I am trying to move into a third paradigm which is strong, yet benevolent.
Reading John Bevere’s Relentless was frustrating and challenging for me because he falls into the strong/hostile (first) paradigm that Brian mentions. Frankly, while I agree that both paradigms that Brian mentions (strong/hostile and weak/benevolent) are in need of revision, it is only natural for me to assume that the paradigm that I exist in is the better one, just as I am sure that Bevere believes his is the better one. Therefore, it is in this context that I write this review. However, my hope is that I can be strong in my criticism, while at the same time be benevolent!
I strongly disagree with most of what is presented in this book. However, the substance in chapters three and four are worth reading in my opinion. In chapter three Bevere presents a decent argument that grace is more than just a free gift or remittance for our sins but is the power behind our ability to do Christ-like things (pg. 33).
In chapter four Bevere clarifies an earlier statement where he says, “[we are to] reign as kings in life. You and I as God’s children, are to rule as kings and queens” (pg. 14) with “God expects us to walk as Jesus did. So let’s further ask, How else did Jesus walk?
“It’s clear from the Gospels that Jesus met the needs of mankind. He healed the sick, cleansed the diseased, delivered people from bondage, opened blind eyes and deaf ears, made the mute speak and the crippled walk, multiplied food to feed the hungry and even raised the dead. Then he charged us, ‘As the Father sent Me, I also send you’” (pg. 40).
Reading chapters three and four got me excited about the rest of the book. However, after finishing the book, I really wish it would have just ended at chapter 4. As I move forward I want to present some quotes from the book and share my thoughts and opinions regarding how and why I disagree with them.
“For example, in the Lord’s Prayer Jesus intstructs us to pray, ‘Our Father in heaven, hallowed be your name. Your kingdom come. Your will be done on earth as it is in heaven’ (Luke 11:2). He is literally saying, ‘Our Father in heaven, You are God almighty. Your supreme powerful rule come. Your will be done on earth just as it is in heaven.’ But a problem arises because most people hearing these words think futuristically, when in fact God’s kingdom has already come! It has not yet come physically, as Isaiah prophesied, for that is when Jesus will rule forever and ever and Satan’s influence will be gone for good. Rather, the kingdom of God has already come spiritually.” (pg. 66).
I like that Bevere points out that God’s kingdom has arrived with Jesus, but I am not sure that I agree that it is only spiritual and not physical. We are the hands and feet of Christ and I believe we are beset with the challenge of bringing the physical kingdom of God here on earth—I believe that Jesus came to demonstrate how we should do this. Moreover, Jesus often states in the Gospels that “the kingdom of heaven is here.” If Jesus was both the Son of God and human how can we say that the physical kingdom of God has not arrived?
“’Blessed are the poor,’ He says, ‘for yours is God’s supreme powerful rule’ (Luke 6:20).
“He is not identifying the financially poor; He is blessing those who depend on God’s grace.” (pg. 67).
Interestingly, Bevere spends a lot of time in his book on Greek words, yet spends no time picking apart the word “poor” to back his contention here. I contend that the financially poor are exactly who Jesus is identifying here! Jesus actions support this because the financially poor are who he spends most of his time with very often blessing them with food and healing.
“As we look at the words suffer with him, we must ask, How did Jesus suffer? This is where many get confused, for there are two types of suffering. One is for righteousness’ sake and the other is for the world’s sake.” (pg. 74).
Sure, I can agree with this. However, Bevere goes on to use three-miracle-healings to attempt to support his argument, which I really do not agree with (pg. 74-79). Sure, these healings did cheat death and I am sure that these three people experienced suffering prior to being healed, but these situations are really biological occurrences that none of these people chose. I believe suffering for righteousness sake requires an intentional decision on our part. Paul, speaking his mind knowing that it would probably land him in jail is a great example of this. Dr. Martin Luther King protesting the injustices against African Americans in the sixties and going to jail is a great example of this. Jesus allowing himself to be arrested, brought before Pilate and executed on a cross is the ultimate example what it means to suffer for righteousness!
“A soldier going to war is well aware of whom he is fighting. And if he’s wise, he’ll also know his enemy’s tactics. There’s never a remote question in the warrior’s mind as to who is enemy is.” (pg. 89).
This is the second book in a row that I have received free from Waterbrook Multnomah for review purposes that seems to focus more on war terminology rather than love which is very disconcerting for this follower of Christ!
Here is another example of war terminology being used: “Imagine a nation sending its military into war without bullets, guns, cannons, bombs, tanks, planes or even knives. How would that nation fare in warfare? Would they conquer? Would they contend? Would they even survive? My guess is, a good number would quickly be killed and the rest taken as prisoners of war.
“It’s a guess because, to my knowledge, such a ludicrous scenario has never occurred.” (pg. 101).
MLK Jr. went to war without weapons and succeeded and so did Ghandi. And if those are not obvious enough show me in the New Testament where Jesus uses a weapon of war that Bevere mentions here. Yet, Jesus was victorious!
“We live in a world that is completely contrary and even hostile to the kingdom of God.” (pg. 102).
This is strictly a matter of opinion. I know quite a few atheists that are totally about peace. In fact, they are turned off from what I believe to be the true Kingdom of God, because they see its antithesis in the hostile actions of its followers. In other words, Christians are just as often found displaying hostility, when they are called to be inclusive and benevolent toward the other! I believe that Carl Sandburg was spot on when asked, “What is the dirties word in the English language?” and answered, “Exclusive.” Jesus, commands us to love not just our neighbor, but our enemies, and frankly there is not love in hostility!
“Every child of God is at war. If we are not, then we’re actually of this world and deceived in our thinking that we belong to God.” (pg. 117).
Yes! Because Jesus constantly talks about war—it is the entire theme of the Gospels! (note: I am being sarcastic).
“Humility characterized David’s life, and we all know that this great leader was far from being weak, wimpy, or spineless. He’s the one who wrote, ‘The LORD is on my side; I will not fear. What can man do to me?’ (Psalm 118:6).” (pg. 128).
David seems to be so many people’s favorite character from the Old Testament and frankly I just do not get it! He committed adultery with Bathsheeba and at the same time sent her husband to the front lines (murdering him in essence) to cover it up. Yet, writers want to point out the story of Goliath. Another David story that is very infrequently told is 1 Chronicles 28:3 which reads: “You shall not build a house for My name, because you have been a man of war and have shed blood.” Maybe, just maybe God is not the war monger that so many make him out to be.
“Suppose a wicked military force has invaded your country and held it captive for years. To bring true liberation, you must not only confront the enemy in direct battle, but you must also eliminate the strongholds they’ve established.” (pg. 179).
How would Jesus handle this? Interestingly, it seems that he did with the evil empire of Rome, yet Jesus did not fight fire with fire but with metaphorical water that Jesus would call love and self-sacrifice!
“It is God’s will for you to prosper in every area of life, even financially.” (pg. 99).
I just cannot agree with this—I really believe that if this were the case somewhere in the Beatitudes Jesus would have said, “Blessed are those who are prosperous financially,” yet it says exactly the opposite, “Blessed are the poor.” Moreover, we find that Jesus states, “To whom much is given, much is required.” (Luke 12:48).
“Quitting takes on different forms. Most often it’s rooted in compromise—an antonym to relentless.” (pg. 229).
I believe that compromise can often be a great path to reconciliation and conflict resolution. This must mean that relentlessness can be a path to conflict escalation and a blockade to reconciliation—both things that Jesus came to break down. I am not saying that we should not be relentless, but that we must be cautious in our approach to it and Bevere neglects to mention this.
“Sadly, I have witnessed our spiritual (scriptural) foundations shifting to accommodate the trends and times. It’s gotten so out of control that a minister of a large church can stand before his congregation, declare he’s a homosexual, and receive a standing ovation. Another can declare it’s no longer God’s will to heal, and his people will believe him instead of God’s Word. Another can author a book declaring that all humanity is going to eventually enter heaven—that no person will burn in eternal fire—and he remains a ‘rock star’ in Christendom. Another can challenge the virgin birth and the return of Jesus Christ and still be celebrated as a leader of the Christian faith. More and more sad scenarios such as these play out among ‘Christians’ each day.” (pg. 233).
It appears that Bevere wants to live in the comfort of the early 20th century paradigm of Christianity. I contend that it is just too uncomfortable for him to walk through different paradigms and perhaps face the fact that his world view may not be the correct one. There is no doubt that Bevere’s and my worldviews with respect to what it means to be a follower of Christ are diametrical on at least several levels. And it is scary for me to think that he may be right, which he may be. However, I believe he is way off on what it means to be a follower of Christ with much of what he presents in his book.
When Bevere mentions that the scriptural foundations are shifting I would say that he is correct. However, I disagree with his assessment that this is a sad turn. Phyllis Tickle, in her book The Great Emergence makes a very convincing argument that the church goes through these shifts every 500 years, they are good for growth, and that we are presently experiencing one of these shifts.
Bevere also uses the Barna Group’s data to support his argument about what he believes is part of the problem with Christianity moving away from its twentieth century model:
“Some recent surveys may help us understand these ludicrous shifts. According to one national survey, only 46 percent of ‘born-again Christians’ believe in absolute moral truth. More than50 percent of ‘evangelical Christians’ believe people can attain heaven through avenues other than the sacrifice of Jesus Christ. Only 40 percent of ‘born-again Christians’ believe Satan is a real force.” (pg. 233).
This same organization has also done research on how non-Christians view Christians. Sadly, here are some of those results:
“Non-Christians aged 16-29 years old were asked, “What is your current perception of Christianity?
- 91% said antihomosexual
- 87% said judgmental
- 85% said hypocritical
- 78% said old-fashioned
- 75% said too involved in politics
- 72% said out of touch with reality
- 70% said insensitive to others”
We are in a sad state as followers of Christ and frankly Bevere does not present much in his book to change this. As followers of Christ those percentages above should match with loving, forgiving, merciful, peaceful, poor in spirit, meek, giving. They should also force us to take good, long look in the mirror! However, if one reads Bevere’s book (many have—he has some bestsellers) and agrees with most of what they are reading it is not difficult to see why those non-Christians polled by the Barna Group answered the way that they did.
I certainly would not recommend this book to anyone and I continue to be frustrated by the exclusionary stance that so many Christians take with their faith. “We all have sinned and have fallen short of the glory of God.” This puts us all in the same proverbial boat and the body of Christ needs to recognize this and be relentless in our focus on love and inclusiveness.
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