Mark A. Noll, The Rise of Evangelicalism: The age of the Edwards, Whitefield, and the Wesleys, A History of Evangelicalism, People, Movements and Ideas in the English-Speaking World I (Downers Grove, IL: Inter Varsity Press, 2003).

This is a splendid book that I found to be very rewarding reading. It is well thought out and it is presented in a way that makes for easy reading, yet challenges the reader to think and reflect on how the era covered in the book relates to today’s challenges in evangelicalism. Noll is able to cover the first three hundred years of English-speaking evangelicalism by capturing landmark events in such a way that readers will feel as if they were present in the shaping of these events. The book is divided into nine chapters, which are well integrated so that the book flows from one important event and/or leader to another.

The world of evangelicalism is not easy to define. Noll begins his book with an over view of the “Landscapes: Political, Ecclesiastical, Spiritual” that shaped the evangelical movement. By the time the reader reaches the third chapter, “Revival, 1734-1738” and the fourth chapter, “Revival, Fragmentation, Consolidation, 1738-1745” the reader understands why the revival became the centerpiece of the movement. Noll writes, “The evangelical revivals were unusual, however, in their frequency, their publicity and their function as a replacement for discarded aspects of traditional religion. They never, however, charted a simple course.” Noll captures the greatest challenge of today’s evangelical movement; how to replace the discarded aspects of traditional religion (revival is rarely practiced in mainstream religion, but is now rarely practiced in evangelical circles), yet not become the very thing (institutionalized religion) which the movement is attempting to replace.

Noll makes the point that, “Over time it became clear that for evangelicalism to take root, the longing for revival was more important than revival itself.” Through out the book Noll underscores the importance of this point. The preaching featured in the awakenings, “was a preaching aimed directly at popular affections, expecting life-changing results, emphasizing the message of divine grace as the God-given remedy for sin and often (though not always) dispensing with elaborate ratiocination.” Leaders into today’s evangelical movement should pay particular attention to this point. Rather than becoming preoccupied with doctrines, rules, prohibitions, and developing a “closed mind,” the movement needs to seek to appeal to people’s affections and help draw closer to Christ. In helping to explain the growth of the movement; Noll observes that, “evangelical Christianity coexisted with the Enlightenment.” The movement did not agree with all aspects of the Enlightenment; however, it was able to effectively dialogue with it. Noll does not shy away from critical reflection of the movement and its leaders. He notes that John Wesley was in many ways a tyrant, yet Wesley helped the evangelical movement to grow by expanding the role of laymen and to some degree challenged the stratified social order.

Michael L. Brown, Revolution in the Church: Challenging the religious system with a call for radical change (Grand Rapids: Chosen Books, 2002), 224 pages.

Dr. Brown has authored a provocative book that puts forth his view of how the church needs to change to best fulfill the mandate set forth by Jesus.

The book is divided into eleven chapters. Dr. Brown begins his work with a mixture of opinions and facts designed to convince the reader that the world is on a downward spiral and that it is up to the Christian community to be “radical” and show the world the example of Jesus. Dr. Brown raises concerns about how he believes the Christian community could do a better job of being “radical.” Chapter three, entitled, “The Church is not a Building (and the Family is not a House)” argues that the Christian community is too preoccupied with structures (“cathedral mentality”) and not enough with the “true” message of Christ. He uses appropriate biblical citations to make his point. He ends each chapter by asking the reader if they are willing to join his revolution. In the next chapter, Brown argues that the Christian community is also preoccupied with preachers being performers and the “Body” being an audience instead of a spiritual leader and a “Body” of believers. Unfortunately, Brown begins to attack other members of the Christian community. For example, he expresses his concern about the wearing of vestments and what he describes as “priestly robes” (p. 61). He argues that there is no scriptural basis for the wearing of such garments. This diatribe detracts from his major point, encouraging clergy and laity alike to become more committed to Jesus’ calling rather than the preachers performing and the audience watching.

Brown moves on in Chapter five to explore what it really means to be a disciple. In chapter six, he explores what it means, in his opinion, to follow the “Jesus Pattern.” He calls Christians to not obey the world but to obey Jesus. In chapter seven, Brown asks the question, “Has God ordained Protestant Popes?” The substance of this chapter is a warning to pastors not to abuse their authority. He makes the important point that, “God’s Kingdom operates on different principles…” than the world (p. 121). Unfortunately, Brown lost me in chapter eight: he attacks labor unions. As a sociologist who has studied and teaches about labor unions, Brown’s attack reflects stereotyping at its worst. His main point appears to be that some pastors are more concerned about their own personal interests than spreading the Kingdom of God. In chapter nine, Brown argues that his radicalism is shaped by his view of Jesus, which he sums up by asking, “Dare we rebel against the Lord?” In Chapter ten, Brown argues that the church should explore its Jewish roots. Brown closes his book by arguing that if we are “true” followers of Jesus, we will question the status quo. Brown points out, “Yes, following Jesus means going outside the camp—even though the camp is familiar to us…” (p.188). Brown implies that the Church is too worldly. Unfortunately, if we leave the “camp,” which I assume means denomination, we simply start another movement, which will most likely resemble the one we left. After all, we are human and as humans, we will ultimately fail. Brown argues there must be a revolution and that “biblical blueprints” must be followed (p. 200).