For Christian believers not engaged in ‘typical’ church ministries, it may be difficult to find anything sacred about the day-to-day activities that occupy our mind and energy. Whether it’s doing housework, chauffeuring the kids to school or Little League, grocery shopping, or clocking in to a job, we can feel like our lives are mundane, boring, and almost certainly not a calling to live out God’s purposes in such unholy tasks. Warren, however, would beg to differ. The author draws parallels between the ordinary habitual practices of our everyday life and the spiritual rhythm of worship. We can live in tune with God’s purposes in this world, all the while we make the bed, brush our teeth, check email, and sit in traffic, to name just a few of those daily tasks. Moreover, Warren deftly reveals through these everyday examples how much we need God’s orderliness and purpose in our lives when we realize how often we fall short of meaningful goals and fail to notice the Spirit’s presence in the day-to-day.

Tish Harrison Warren

Reviewed by Michelle Vondey

Publisher’s page: https://www.ivpress.com/liturgy-of-the-ordinary

Editor’s Note: It has been reported that Liturgy of the Ordinary was the subject of major counterfeiting scheme. See: Kate Shellnutt, “Amazon Sold $240K of ‘Liturgy of the Ordinary’ Fakes, Publisher Says: A Christian bestseller (and CT Book of the Year) was targeted by a major counterfeiting scheme” ChristianityToday.com (July 8, 2019).

With a cover made to look like an organizational chart (indeed, the author believes in hierarchy), and the catchy, contemporary title, a potential reader might assume the content is similar to the business leadership manuals that have been popular over the past thirty years. In fact, the reader wouldn’t be far off. The focus of the book is primarily focused on non-profit organizations and how to lead them. Institutions, Smith iterates repeatedly, matter and they are “essential to human flourishing.” For an organisation to be effective, members must have institutional intelligence: “the wisdom of working effectively within an organization with others … by understanding how institutions work, how they can be effective, and how all people in the organization can contribute to the whole system.” This book is relevant not only for church planters—just starting new institutions—but also for seasoned pastors and other non-profit leaders who want more synergy between the institution’s mission and its operations.

The book contains ten chapters, a conclusion, and three appendices. Chapter one introduces seven “distinctive” features of an effective organization. These features include mission clarity, appropriate governance, quality of personnel, a vibrant culture, financial resilience, appropriate ‘built space’, and strategic alliances. Indeed, these seven characteristics comprise the remaining chapters of the book.

Good governance is another distinctive feature of an effective organization. In chapters three and four, Smith posits that institutions must ask themselves questions about decision-making and implementation. Effective organizations not only make good decisions, but they have the capacity to implement those decisions. Leaders should have a clear understanding of how to use power responsibly and to whom they are accountable. Smith specifies three “entities” of an effective organization: executive, board, and practitioners. Each entity needs to know what it is responsible to achieve. As a learning organization, effective institutions get the wisdom and knowledge they need to make good decisions and ensure they can carry them out.

Advances in healthcare have led to increase in worry over one’s own well-being, wasteful spending, and a lack of concern for the well-being of others in our community. Indeed, we have come to view health as a commodity to possess and control. Commodities run out; thus, the fear of loss causes us to focus only on what we have and can maintain, rather than on ensuring everyone has enough.  Cutillo urges us to view health and healthcare from the margins, with those individuals who are often unable to afford and thus acquire healthcare. By so doing, we can resist the flow of healthcare as only a multi-billion-dollar industry and pursue justice in the distribution of healthcare at the local level. Moreover, instead of keeping medicine and faith apart, Cutillo argues for a complementary relationship, using Christianity as a means “to explore how we pursue health and practice healthcare” (p. 16). Indeed, this is the purpose of the book.

The book is divided into four parts: The first part discusses how individuals have come to see health as something to control; while the second part suggests that medics need a new way of seeing the patient. Part three addresses the fear of death and how we can view dying differently, and the final section offers a way forward to viewing healthcare as a gift that should be shared within the wider community in light of the intersection of medicine and faith.

Unrealistic Expectations

Bob Cutillo

Cutillo shows how even from the Genesis account, we have the proclivity to want to control our circumstances. Although God has declared all creation good, Adam and Eve sought more—the knowledge of good and evil. Since then, humans have had to make decisions based on what they understand of good and bad. We don’t want what is bad, and because society deems sickness and disease as bad, we try to control outcomes so that we can avoid them at all costs. In turn, we become anxious about those outcomes. Cutillo points out that because God is active in the world, he “is able to incorporate even the things we assume bad into a greater plan [that can] change the way we pursue health and face sickness” (p. 68). Thus, we don’t have to waste our energies in worrying about our health but focus on living.

Disembodiment

Medical students are trained to see the body in parts, but by breaking the whole into parts, they can lose sight of the whole altogether. When healthcare practitioners dissect the human patient into discrete parts, they no longer see the needs of the human before them, only their disease. Moreover, the propensity to tick the heuristic box of symptoms to diagnose disease avoids the altogether larger issue of how the individual is in other contexts of being and disallows the uniqueness of individuals to assist in both diagnosis and remedy. The result is that we separate the body from the soul.

Shameful Bodies is written as an exploration of the embedded assumptions that cause us to judge individuals whose bodies do not fit the cultural norms of society. Lelwica examines the influence of religion and dominant culture on our views of what’s healthy and beautiful and the consequences of our efforts to change the way we look and feel. Lelwica’s objective is to encourage us to live at peace with ourselves and others, and she shows us how religion can help us re-evaluate our bodies in ways that reflect grace rather than judgement.

The book is divided into two parts. In part one, Lelwica analyses the way society, namely marketing departments and the entrepreneurial health industry, promote the ‘better body’ ideal and instil fear and loathing toward less than ideal bodies. Lelwica also explores how Christianity has been used to promote the better body, and by implication, promotes shame in individuals who do not or cannot measure up to this unrealistic standard. In response, Lelwica offers alternative ways to view the human body, relying both on Scripture and Buddhist thought. On the one hand, there is the “religion-as-controlling” paradigm that instils aversion to non-ideal bodies; on the other hand, there is the “religion-as-transformative” paradigm that encourages us to think and feel differently about ourselves and others, by living in and learning from our bodies.

Part Two examines the issues of disability, weight, chronic pain and illness, and aging and how individuals carry shame and shame others who live in these states of being. Lelwica shows how religion can be used to promote peace with our bodies. Her framework for re-thinking how we view “non-standard” bodies is based on principles of biodiversity, vulnerability, impermanence, and interdependence, all of which, Lelwica claims “the better body story supresses or denies” (p. 47). These principles develop out of feminist studies and Buddhist teaching. Buddhism’s emphasis on interconnectedness and mindfulness can help us transform our thinking from non-critical ego-centric assumptions to fair-minded, rational thought on the value of who we are as we are. Lelwica also touches on biblical concepts, such as imago dei, the incarnation, and prophetic critique as a way forward for understanding how we can be who we are without succumbing to powerful social structures.

This isn’t a self-help book; it’s an academic critique of a social and cultural phenomenon. If readers are looking for how-to steps to transform their thinking, they may come away disappointed. Rather, what this book does is open readers’ minds to the way things are and how they could be. It’s up to readers to challenge themselves to think and judge differently going forward. Now that the wool has been pulled off our eyes, will we see ourselves and others with more grace, compassion, and acceptance, and distance ourselves from the structures that imprison us with cruel judgement of less able, overweight, diseased, and aging bodies?

Reviewed by Michelle Vondey

Publisher’s page: https://www.bloomsbury.com/uk/shameful-bodies-9781472594945/

Preview: https://books.google.com/books?id=0hVpDQAAQBAJ

When does a girl become a woman? What does it mean to be a woman, as opposed to a girl? Likely, there are a variety of answers to these questions and perhaps just as much confusion. The author, not fitting the stereotypical pattern of married with children like the majority of women in church she knew, wanted to understand what it meant to be a woman when she didn’t identify with these particular life choices. Amy Davis Abdallah discovered the answers for herself and developed a rite of passage to help young women discover their own answers. This book is the fruit of her research and serves as a kind of workbook for women in all walks of life.

Rites generally are intended to transition individuals from one position or place in society to another. “The role of a rite of passage into womanhood is to create opportunities for girls to gain knowledge, skills, and the disposition that seeks maturity and development in these relationships” (p. 6). Moreover, Abdallah writes, “Mature Christian womanhood is realized through relationship, since the rites [emphasize] relationship with God and others” (p. 6). The premise of both the book and the rite is that a Christian woman should know when and how she becomes a woman. Thus, the rite of passage is for girls becoming women, but is also particularly helpful for women who are unsure of when they can call themselves woman. Nevertheless, the book isn’t intended just for women but also for men who want to understand and empower the women in their lives.

With the rise in obesity among adults and children globally, it is not surprising, perhaps, that American Christians struggle with obesity and its resulting health problems. This culture of allowing oneself to go and ignoring one’s vitality is deeply embedded in the church; however, the premise of this book is that healthy habits are part of the moral life, and by practicing these habits, Christians can live a more faithful life with God. Health isn’t just a concern for the overweight, however. Humans also suffer from chronic illnesses unrelated to nutritional deficits. Dobson’s work acknowledges that chronically ill persons still desire to live healthful lives and flourish in their spirituality to every degree possible. This book explores ways in which Christians can achieve holistic flourishing through practicing health as a habit. The author explores and interprets what Thomas Aquinas has to say on the topic of health as a habit in his Summa Theologiae.

Title page from a 1596 edition of Summa Theologiae.
Image: Wikimedia Commons

The book is divided into two parts. The first part (chapters one to eight) is the theoretical framework laying out health as a virtuous habit to be pursued. Relying on Aquinas’s writing on the virtues and health and his appropriation of Aristotle’s teaching on the virtues, Dobson shows how we can view health as a virtuous pursuit with the end (telos) in God. Chapter seven, in particular, zeroes in on the practical application of healthy habits that lead to a flourishing (eudaimonia) of individuals in their relationship to self, others, and God. Chapter eight considers why believers should cultivate habits of health. The goal of healthy living isn’t for the sake of health itself but, more importantly, for the sake of God. In other words, “the love of God becomes the end (telos) of health practices.” Health as habit is defined as the ethical intention and effort to live lives that lead us deeper into love with God and neighbor. Dobson asserts that Aquinas believes Christians have a responsibility to practice healthy habits.

A review essay of two books on biblical humility by Michelle Vondey.

Two books: both on humility, both using the Bible as a framework, both of interest to those who study humility academically and who take the need for humility seriously in their vocation. Though similar in topic, the books differ in intended audience and style. This review evaluates both Farley’s (2011) and Feldmeier’s (2014) work on humility.

Farley’s work [William P. Farley, Gospel-Powered Humility (Phillipsburg, NJ: P & R Publishing, 2011), 199 pages, ISBN 9781596382404] is aimed at those working in Christian ministry, in particular preachers, but also anyone wanting to share the gospel with others. Farley asserts in the preface that God designed the gospel to promote humility, and the gospel should be preached with the goal of humbling sinners. It is not just sinners who need humbling, however, but believers themselves must also allow the gospel to humble them before they can expect or hope to bear spiritual fruit. He argues that humility is the chief virtue, out of which all other virtues flow. Using church history and the first three chapters of Romans, Farley shows how humility is a necessary condition for sinners to come to repentance and for the gospel to bear fruit in people’s lives. The last chapters of the book apply Farley’s thesis to ministry specifically, and discusses why ministry workers fail to preach God’s wrath and judgment for sin and how they should model humility in their own lives in order to cultivate humility in others.

William Farley

The title of the book is both provocative and indeed what draws a potential reader to open the book. Miller’s purpose for writing is to examine the research concerning love as an aspect of leadership and to offer readers a connection between theory and practical application, whereby leaders have a solid foundation of research on which to build their leadership capacity to love others in their organizations. Chapters one to three focus on theory and research on topics such as power, values, and transformational leadership. Chapters four to seven contain more practical application with a focus on listening as a leader skill and on self-reflection for leaders to discern where they fall short.

Miller defines love as “empathy with action” and means that leaders should behave in ways that show followers they are valued. Leader actions include sharing power and cultivating a learning organization. Sharing power with others results in mutual stimulation, where the leader readily admits not having all the answers and is open to followers to contribute to the vision of the organization and to learning from the followers. As Miller points out, sharing power is not about abdicating responsibility but exploiting the full potential of the organization’s members by enabling their voices to be heard. A learning organization is one that is open to anyone within the organization giving and receiving input. When leaders are more concerned with covering up their weaknesses, they will be unable to foster a learning environment because they are themselves unwilling to learn.

The most useful part of the book is in chapter six, where Miller explains how to create a learning environment. A major but not singular aspect to creating a learning environment is establishing teamwork, which involves a strong component of mutuality. Mutuality consists of all members having ownership of their jobs; enabling an exchange of ideas without fear of censure; practicing behaviors that encourage transformation, such as listening, making time for others, etc.; and removing conditions that foster powerlessness among the organization’s members. In addition to nurturing teamwork, leaders must also enable follower input, evaluate morale, listen to others and create an environment where listening occurs throughout the organization, develop the strengths of employees, and focus on both the well-being of the employees and the organization. These behaviors have been shown by research to foster and sustain a learning environment.

Although the book has some merit for leaders interested in cultivating an organization where members seek the good of others, on the whole, it does not fulfill the promise of the title. Miller does not specifically direct the book toward ministry leaders, and while that is not a problem, it reads like a dissertation that has been somewhat adapted for a more general audience. It is clear in the first few chapters that many leaders would be unfamiliar with some of the concepts and theories that Miller discusses. While there is room for readers to learn something new about theories and research, beyond the academic tone, the subject matter is not explained in a way that leaders can quickly digest and then practice what Miller expounds. Some attempt is made in the latter part of the book to provide a more praxis-oriented view; thus, readers may want to skip to that section—something Miller suggests as a possibility. The theoretical component of the content is interesting to be sure, but the book could be condensed and better presented in an article format. Consequently, leaders may want to spend their limited reading time elsewhere.

Reviewed by Michelle Vondey

US Publisher’s page: http://wipfandstock.com/what-does-love-have-to-do-with-leadership.html

The Steward Leader begins by telling the reader that the book is not about the “how” of leadership but about the “who”—who God is and who we are as stewards in God’s kingdom. Author Scott Rodin calls the book an invitation to a journey in which we learn about God, ourselves, and our identity and purpose in life. Christians are called first to be stewards, and some of us are called to be steward leaders. Rodin describes four levels of transformation represented by our relationships to God, ourselves, our neighbors, and the creation. By living a life of transformation we cease to set ourselves up as owners of things, positions, and people, and become stewards of all that God has given us; we cease to feel obligated to perform for God and others, and are liberated to serve out of joyful obedience. Indeed, joyful obedience is the heart of the steward leader, and this theme is carried throughout the book from cover to cover.

The book contains three sections plus an introduction and conclusion. The first section is a kind of prologue to the remainder of the book, in that it introduces the idea that we are called to be steward leaders of “no reputation” based on the passage from Phil. 2:7. That is, as steward leaders we are to be like Jesus, who made himself of no reputation and took upon the form of a servant. Rodin lays out five areas in which leaders must position themselves in order to take on the mantel of stewardship. The first area, for example, distinguishes between anointing and appointment. Frequently, leaders are appointed to an office, and then they are anointed for that position by those who appointed them. However, Rodin argues that biblical accounts suggest the reverse order: God anoints a person who is then appointed to a leadership position. An appointment to leadership does not require humility or service toward others, but an anointing to leadership requires that leaders submit everything to God. Rodin stresses that “submission is the disposition of the heart of the steward leader.”[i] The remaining areas concern this notion of submission, servanthood, and stewardship. Rodin argues that our sole calling is to be like Jesus and him alone. As we respond faithfully to God’s calling and humble ourselves we will be transformed into his likeness.

The second section deals with three foundations upon which we lead as stewards in God’s kingdom. The first foundation recognizes that we are made in the image of a triune God, and we were created to bear this image in community with others who bear his image. The implications for this assertion serve as the definition of what a godly steward is. Rodin writes,

As God’s people, we are called to reflect the image of our Creator God through whole, redeemed relationships at four levels—with God, with our self, with our neighbor and with creation—bringing glory to God and practicing in each the ongoing work of the faithful steward.[ii]

Rodin then describes each part of the definition as a three-part story with four levels, which center explicitly on relationships. The author explains the Christian’s purpose through the lenses of these relationships. God has called us “to respond to Christ’s redemptive work at all four levels.”[iii] We must take responsibility for our relationships, and this responsibility-taking Rodin sees as an obedient response to God’s call to be a godly steward.

Rodin lays two other foundations for the development of the steward leader. Those foundations are stewarding in freedom and characteristics that steward leaders have. “Obedient and joyful response . . . is the only requirement of the steward leader.”[iv] This new paradigm for leading requires freedom over ownership, Rodin states. Indeed, Rodin frequently juxtaposes the ideas of stewardship with ownership. Stewardship is what Christians are called to; only when we are stewards are we truly free to lead. Ownership, on the other hand, is what we are in bondage to when we seek to control our relationships, when we use others as a means to achieve our purposes, and when we place more value in what we own than in what God created. Rodin argues that steward leaders are not stewards in order to be effective; rather, their actions are grounded in obedience to God. It is the joyful and obedient response to God first that determines whether a steward leader will be effective. Steward leaders are consistent in their witness to God’s purposes for them and their organizations. Rodin warns that leaders lose their effectiveness when they model inconsistent behavior and allow their organizations to do the same.

If you haven’t had your leadership paradigm shifted in a while, this book will jumpstart the process. McKenna has more work experience than the average minister’s lifespan and yet he states at the outset of the book that he is only now ready to lead. This book is written for emerging leaders, and yet as someone who is an octogenarian, McKenna recognizes that any leader can benefit from practicing sacrificial leadership. He states, “Leadership development without the crucifixion of self is not Christian” (p. 11). He is well-versed in leadership theories and has decades of practical experience, and yet with humility and wisdom he lays out what is lacking in contemporary leadership theories and provides a new model called incarnational leadership. Even servant leadership does not fully meet McKenna’s standard for Christ-centered leadership. “[Christian leaders] are ready and willing to be servants, but we do everything we can to divert the call to sacrifice” (p. 26). McKenna asserts that the sacrifice of our own desires, dreams, and wishes to lead without all the trappings that accompany the position is what Christ-centered leadership is all about. Thus, it is our first move toward incarnate leadership. Using Philippians 2:5-8 as a framework, he lays out over several chapters various ways in which a leader can lead with an incarnational mindset.

The first section of the book focuses on the various aspects of the Self that are developed in leadership through life experiences and training. The Principled Self is, McKenna says, the culmination of transformation from self-interest to serving the needs of others. Nevertheless, the Principled Self fails for several reasons to enter fully into the kind of leadership that leads with the mind of Christ. Only through dying to self, can individuals reach their full potential as Christ-centered leaders. McKenna shows us how this transformation is accomplished in the second section.

To fully lead with the mind of Christ, McKenna asserts that would-be Christ-centered leaders must first empty themselves of self-interest. Jesus, in becoming human, had the same needs as we: self-preservation, self-control, and self-esteem. Yet, he emptied himself of privilege (Phil. 2:6) and his human desires. Jesus led from nothing. What this means is that “he made himself of no reputation” (Phil. 2:7, NKJV). Leadership often comes with position, power, and prestige. Jesus forsook those things by emptying himself of his privilege to become vulnerable, humble, and obedient to the will of God. Leaders with the mind of Christ are willing also to deny those same needs and become vulnerable, humble, and obedient to the call of God.