Full disclosure

Before I do this review, it’s important to state some caveats. First, the author, Warren Smith is a friend of mine. I met him nearly a decade ago right after I moved to Charlotte, and there was an instant connection. We come from different branches of the evangelical tree—he is grafted reformed in his theology, having moved away from the Southern Baptist stock. I am what I call a “fundagelical,” having been raised in a strident branch of fundamentalism with which I have since disassociated. At the same time, I do not identify with the squishy theology and associations that have plagued the evangelical movement for the better part of sixty years.

It would also be inaccurate to call me a full-blown Calvinist. (I like to say that I’m a Calvinist to the extent that I accept about 2.7 of the five petals of the TULIP and I reserve the right to define the terms.) In addition, I have worked with Smith over the years. I wrote for the news service he owns, as well as several newspapers that he has owned. We have both taught at Southern Evangelical Seminary and have spoken at conferences and worked on projects together. I was surprised to discover that I am also quoted in this book.

However, this history with Warren may make me a tad bit more critical than I might otherwise be, just to demonstrate that I can write an even-handed review of the book.

Trends

Over the years, I have grown increasingly frustrated with my conservative Christian heritage because of some of the trends and practices which seem to dominate evangelicalism and fundamentalism. There is a certain lemming mentality among Christians that I find disturbing, though I have sometimes found myself rushing headlong to the cliffs along with my evangelical friends. Theologically, this is the only world I know. Born and bred a Baptist, I have moved in Bible-believing Christian circles my entire life. And I’ve watched the silliness and trendiness from a front-row seat.

I remember trends like week-long revivals, fighting the Southern Baptists, starting Christian schools, having a bus ministry, joining moral majority, opposing the World Council of Churches, prophecy conferences predicting Christ’s return no later than 2007, Pastor’s schools, Willow Creek, Purpose-Driven Youth/Church, worship wars, small groups, Bill Gothard, cell groups, church planting, emergent, mega-churches, church growth conferences, Gaither Homecomings, Catalyst, Passion, Prayer of Jabez, Purpose-Driven Life, Promise Keepers, Beth Moore, Toronto Blessing/Brownsville Revival, Christian Coalition, The Passion of the Christ, the King James Only Movement and an armful more. Most of these I simply observed. To my embarrassment, some of them I joined.

Warren Smith’s book, A Lover’s Quarrel with the Evangelical Church, looks at some of the most egregious trends in the evangelical church, and in doing so, gives all of conservative Christianity—from the militant-to-strident fundamentalist to the sloppy agape evangelical—a well-deserved rap on the knuckles. What follows are my impressions.

Impressions

Smith begins his work with the standard introductions and an explanation of his perspective and origins. Then he immediately launches into bursting the bubble of what he labels the “Evangelical Myth.” That is, the idea that the evangelical movement would not simply be a religious movement, but would bring about cultural and societal revolution as well.

For two reasons, I was a little surprised that Warren took this on and so early in his book. First, he holds to a Reformed view of theology and many within the Reformed movement (though not all) subscribe to a reconstructionist view of the Kingdom that is consistent with their amillennial eschatology. (I recognize that some Reformed folks are premillennialist, but many more are amillennial.) Many believe that in order for Christ to establish His millennial reign, a theocratic form of governance must be established that recognizes Christ as the Sovereign Leader He is. Obviously, Smith does not hold this view.

The other reason I was surprised was because during the 2006 elections, I caught some heat from Warren and many in the “Christian Right” over my decision to distance myself from politics in my role (then) as a pastor. I wrote several articles about it, and as a result, the Charlotte Observer, Sue Myrick (my own legislator), several other media outlets, and my good friend, Warren Smith either discussed it with me or took me to task in varying degrees. Warren had me on a radio show he was doing at that time and we spent a lively hour or so debating the matter. Warren’s conclusion is that whether we are talking about evangelical political movement, the evangelical “marketplace” of goods and services that has emerged, or other examples of monolithic influence or impositions on our culture, there is more smoke than fire and beneath that smoke, you are just as likely to find unchristian motivations like money and power as you are to find the Gospel of Christ.

In his next chapter, Smith labels the attitude that has emerged in evangelicalism as a “new provincialism.” We ignore the Christian heritage and traditions founded on sacred scholarship and fail to pause about where we are heading, with our illusions of wealth, power, influence and worldly methodology and scale of evaluation. Warren provides the readers with a brief, but vital overview of the First and Second Great Awakenings in American History and leads the reader to the conclusion that the Second Great Awakening was more of a myth than a miracle. He describes the evidence of, and the blame for, the emotionalism and manipulation that sprang from the techniques of men like Charles G. Finney (who is often exalted as an apostle of his era). This chapter alone is important enough to justify the purchase price of the book. In the ministry of Finney, we see many of the seeds of the excesses and unbiblical conduct of today’s evangelicalism and fundamentalism.

In this chapter, Smith also takes on premillenialism. More than likely, this is a reflection of his Reformed theology. As a premillenialist, I found myself disagreeing with what seemed to be a broad-brushed approach to defining the history and impact of premillennial eschatology. But I am not such a premillenialist that I am heedless of criticisms and challenges to that position. I do not hold eschatological beliefs to be equal to core theological stands. So I listened thoughtfully to the arguments. Smith is thought provoking on the topic and points out problems that have risen from those who practice a loose eschatological position without regard for other important doctrines and without regard for the practical philosophy that emerges from a biblical worldview.

In Chapter Three, Smith approaches, in rapid-fire order, some of the major “quarrels” that he and thinking believers should have with where evangelicalism is as a movement. He first targets “Sentimentality” which reduces the sovereignty and the very definition of God. Smith takes a courageous poke at some of the current Sentimentality gurus including Joel Osteen, Bill Hybels, leaders of emergent churches and the megachurch celebrities. Smith writes,

We have lost, for example, the ability to look at a book by megachurch pastor Joel Osteen and see that its very title offers the same promise as the Serpent offered Even in the garden of Eden: Your Best Life Now! That Osteen could title his book thus, completely without irony, and that much of evangelicalism could accept it without criticism, are proof enough that these ideas are not irrelevant to modern evangelicalism. (p.68)

In Chapter Four, Smith takes on what he describes as the “Christian Industrial Complex” with a scathing examination of the Christian contemporary music, entertainment, publishing and other industries. He upsets some treasured tables in this sacred mall. If the love of money is the root of all sorts of evil, then Smith squarely sounds a warning call to all who buy or sell the wares in this industry. Some will point out the irony that Smith has benefited from this “complex” for years, whether by selling them advertising in his newspapers or publishing this very book. That said, he makes a point that is worthy of discussion. With the skill of an experienced journalist, Smith shines light on some unsavory techniques that high-profile ministries bring to the marketplace of Christian consumerism.

One of the most controversial but important chapters (five) comes next and is entitled, “Body-Count Evangelism.” In this section, he takes on no less of a national icon than Billy Graham as well as others, like Rick Warren, who have evangelism statistics that seem “too good to be true.” Smith asks the importunate question, “Where’s the fruit?” He confronts the practice of body-counting decisions rather than focusing on those who experience genuine biblical conversion. He also takes an insightful look at the para-church phenomenon both from a historical perspective and as a modern institution. Here Smith’s Reformed leanings are evident again, and he makes some valid points. My concern here is that he over-simplifies Arminianism and, at the same time, neglects discussion of why evangelicalism is filled with a soteriology that is more about sentimentality and cheap grace than repentance and conversion.

This chapter includes helpful history of the camp and brush arbor movements of the 1800’s and makes interesting connections to men like Graham and Jerry Falwell. This is the chapter in which Smith quotes me expressing regret about my involvement in the “Passion of the Christ” fiasco. In a subsequent chapter Smith describes the “Great Stereopticon.” He offers a fascinating critique of the Christian media and their impact on how we do church.

Smith closes his book with a call to action of sorts. It offers some criticism of short-term missions as well as a challenge to plant churches. It’s in these chapters that I find myself in sharpest disagreement with his thoughts. Warren neglects the impact short-term mission trips have on participants by focusing almost exclusively on the mission field. Yes, short-term missions involve a lot of people and spend lots of money to have a mission-field “experience.” But limiting the discussion to that is a little cynical. When believers get out of the materialistic Western/American culture, for even a few days, and see what God is going elsewhere, it invariably impacts them dramatically and permanently. Many young people who are preparing for missions today point back to a short-term missions trip as the beginning of that journey. Ironically, Smith shares the consequences of a short-term missions trip he himself made to India a few years ago where he observed K. P. Yohannan’s ministry and found his perspective on church-planting and foreign evangelism forever changed. Having experienced the way God works through short-term missions trips, he is spreading that influence to those with whom he comes into contact around the world today. Smith calls the reader to the ministry of planting small, indigenous churches around the globe as though it were a new phenomenon. Those who have been doing this work for many years are glad to see others discovering it but know it’s hardly an innovation.

In the end, as at the end of a good movie, I wanted more from Smith. I think he was just getting started on many of the foibles in the evangelical movement. And in the end, I don’t know if Smith offered any tangible or practical solutions. Maybe there’s room for another book project from him on that topic. I hope so.

How important is this book? Well, I’m ordering a case. Half of those I’m giving to some friends who are dabbling in the Emergent Movement and other things Smith targets in the book. The other half is headed for a class of young church planters I’ll be teaching next January. Since they are being regularly seduced by much of what is wrong in evangelicalism today, I hope they’ll read this. More importantly, I hope they’ll learn from it before it is too late. If you are going to buy a book this week, put this one at the top of your list.