Radical - A Book Review

A few days ago I was talking to a friend about how much the American Dream was pounded into my mind as a child and teenager. It impacted how I was educated in school and gave me a reason to do the hard work necessary in achieving said dream. It may be helpful to define what the American Dream actually is by way of the originator of the idea, James Adams. He said this in 1931:

"...life should be better and richer and fuller for everyone, with opportunity for each according to ability or achievement...

It sounds good, but it is almost directly opposed to biblical Christianity.

This brings us to the the new book Radical by David Platt. David is a pastor of The Church at Brook Hills in Birmingham, Alabama which has roughly 4,000 members. The book is interesting because the author is a mega church pastor, but he is not writing a book about how to be "radical" in gaining new members. He is not throwing out "radical" pastoral ideas. Here is David's reason for writing this book:

"I am on a journey. But I am convinced it is not just a journey for pastors...I am convinced that we as Christ followers in American churches have embraced values and ideas that are not only unbiblical but that actually contradict the gospel we claim to believe.(p.3)

This book is a pastor's careful attempt at revealing some of the errors in the American Church and reclaiming the church as was laid out in Scripture.

If I were to recommend this book to a certain group of people that I think would be affected the most, it would easily be Christians in the United States. I am not saying it wouldn't be helpful to the universal church, but as I mentioned above, this is really focused on issues here in America and how our desire to have the perfect family, job, etc has actually blinded us to the reality of the gospel. It also asks difficult questions for those of us who would align ourselves with Christ but are really not doing much to build His kingdom. However, the author doesn't ask us to be "radical" by doing new things and being relevant, but by being faithful in the way the church started 2,000 years ago based on Jesus' teaching to "Go and make disciples..."

At 9 chapters, this books is short but is filled to the brim with useful material. The stories David shares concerning letters he has received from church members or conversations he has had with church leaders in third world countries are heart-wrenching, encouraging, and even shocking. I would share some of my favorites but there are just too many to write in this already too long review. Needless to say, this book is full of moving quotes that you will most likely meditate on for minutes, hours, or even days.

So is it worth it to buy this and read it? Yes. Absolutely yes. In fact, I thought many times while reading, "I need to get this book into people's hands!" The things written in this book, again, are not new. I have heard them before, but that is not a bad thing. This book will take you from church critique to self critique and ultimately, to wanting to lose yourself for the sake of Christ. I have much to think about, and I am thankful that I read this book.

Read the first chapter for free here.

Grab your copy here.

(I received this book for free from WaterBrook Multnomah Publishing Group for this review. Thanks WaterBrook!)

Our Poor & Gospel Cooperation

Helpful post from 9 Marks. Some good points to absorb and pursue.

Our Poor & Gospel Cooperation

Augustine on the Theatre, Compassion, & Grief

Book 3: Chapter 2

2. Stage plays also captivated me, with their sights full of the images of my own miseries: fuel for my own fire. Now, why does a man like to be made sad by viewing doleful and tragic scenes, which he himself could not by any means endure? Yet, as a spectator, he wishes to experience from them a sense of grief, and in this very sense of grief his pleasure consists. What is this but wretched madness? For a man is more affected by these actions the more he is spuriously involved in these affections. Now, if he should suffer them in his own person, it is the custom to call this "misery." But when he suffers with another, then it is called "compassion." But what kind of compassion is it that arises from viewing fictitious and unreal sufferings? The spectator is not expected to aid the sufferer but merely to grieve for him. And the more he grieves the more he applauds the actor of these fictions. If the misfortunes of the characters -- whether historical or entirely imaginary -- are represented so as not to touch the feelings of the spectator, he goes away disgusted and complaining. But if his feelings are deeply touched, he sits it out attentively, and sheds tears of joy.

3. Tears and sorrow, then, are loved. Surely every man desires to be joyful. And, though no one is willingly miserable, one may, nevertheless, be pleased to be merciful so that we love their sorrows because without them we should have nothing to pity. This also springs from that same vein of friendship. But whither does it go? Whither does it flow? Why does it run into that torrent of pitch which seethes forth those huge tides of loathsome lusts in which it is changed and altered past recognition, being diverted and corrupted from its celestial purity by its own will? Shall, then, compassion be repudiated? By no means! Let us, however, love the sorrows of others. But let us beware of uncleanness, O my soul, under the protection of my God, the God of our fathers, who is to be praised and exalted -- let us beware of uncleanness. I have not yet ceased to have compassion. But in those days in the theaters I sympathized with lovers when they sinfully enjoyed one another, although this was done fictitiously in the play. And when they lost one another, I grieved with them, as if pitying them, and yet had delight in both grief and pity. Nowadays I feel much more pity for one who delights in his wickedness than for one who counts himself unfortunate because he fails to obtain some harmful pleasure or suffers the loss of some miserable felicity. This, surely, is the truer compassion, but the sorrow I feel in it has no delight for me. For although he that grieves with the unhappy should be commended for his work of love, yet he who has the power of real compassion would still prefer that there be nothing for him to grieve about. For if good will were to be ill will -- which it cannot be -- only then could he who is truly and sincerely compassionate wish that there were some unhappy people so that he might commiserate them. Some grief may then be justified, but none of it loved. Thus it is that thou dost act, O Lord God, for thou lovest souls far more purely than we do and art more incorruptibly compassionate, although thou art never wounded by any sorrow. Now "who is sufficient for these things?"[59]

4. But at that time, in my wretchedness, I loved to grieve; and I sought for things to grieve about. In another man's misery, even though it was feigned and impersonated on the stage, that performance of the actor pleased me best and attracted me most powerfully which moved me to tears. What marvel then was it that an unhappy sheep, straying from thy flock and impatient of thy care, I became infected with a foul disease? This is the reason for my love of griefs: that they would not probe into me too deeply (for I did not love to suffer in myself such things as I loved to look at), and they were the sort of grief which came from hearing those fictions, which affected only the surface of my emotion. Still, just as if they had been poisoned fingernails, their scratching was followed by inflammation, swelling, putrefaction, and corruption. Such was my life! But was it life, O my God?