Book Reviews

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Written by: Rhys Bezzant

Created: 23 March 2012

Rhys Bezzant reviews Tom Frame’s latest on the Anglican Church.

A House Divided? The Quest for Unity within Anglicanism
Tom Frame
Acorn 2010
ISBN 9780908284924

I loved this book, or should I say books. Tom Frame’s interests range so widely. He guides us through discussions of ecclesiastical party politics, structural impediments to mission in Australia, contemporary forms of Christian mysticism, and the modernist atheist reaction to theologically anaemic expressions of faith. Each of the first three sections could have become a book in itself, and sometimes I was left hoping for more. Bringing these themes together sometimes felt a little contrived, especially the chapters on the Lucas–Tooth Scholars and the Moorhouse Lectures, with their appendices as lists of nominees, but two things made the book coherent: the thoughtful ecclesiology undergirding it, and the author’s life-story which framed the telling.

The book begins with an outline of positions held by evangelicals, Anglo-Catholics and liberal Anglicans within the Australian church, and the resulting tensions which can be seen not only in our country but across the Anglican Communion as well. Frame works hard at affirming what he can in each of these traditions, while pointing out their weaknesses and the ways in which they are culturally coloured. The section on evangelicalism was for me most stimulating. Frame takes as his launching pad the published views of Dean Phillip Jensen and his defence of Reformed Anglicanism. In response, Frame argues that Anglicanism has never seen itself as a confessional church, that the evangelical movement itself is more diverse than Jensen acknowledges, and that the wider church needs the contributions that evangelicals can provide.

I am not persuaded that Frame is entirely successful in his critique. We may not name the 39 Articles as a Confession, but approved by Convocations and Parliaments, they are indeed in Frame’s own words ‘Anglican formularies’ which prescribe ‘convictions and customs’ (page 26), and were subscribed not just by clergy but anyone wanting to graduate from a university (see also page 82). The idea that Evangelicals ought to remain within the Anglican church can also appear patronising: our tradition is seen as something valuable not on its own terms, but when it is used to slow down the church’s drift towards the ‘Liberal Protestant churches whose demise is only a matter of time’ (page 30). Of course the Evangelical movement is impacted by the culture in which it is housed, as missiologically committed movements get close to the ideas and practices of their neighbours, becoming like them to win some for Christ. We have often had our fingers burned by getting too close to the fire. Frame’s warning is timely, though naming evangelicals as a faction rather than a renewal movement, which its eighteenth century origins reflect and which is almost entirely neglected here, readies us for the model of ‘consensus Anglicanism’ which Frame himself espouses.

I agree with Frame that evangelicals need to work harder on ecclesiology. We resort with too much haste to pragmatic strategies and a revivalist mindset. We too quickly denigrate the nurturing value of sacraments, and conduct services without ‘any sense of reverence and awe’ (page 28) for the sake of contemporary connections. We take our model of leadership from worldly examples, and are strangely hesitant to map out consistently a theological vision for leaders, though the chapter on the episcopate suggests that it is not only evangelicals who are wedded to models which have little theological underpinning (page 156). We must reflect on the fact that our Gospel convictions are sometimes rejected because we have not lived lives worthy of the Gospel which we preach. However I am just not sure that the Lambeth Conference of 1930, for which Frame makes his ‘fulsome apology,’ adequately encapsulates my understanding of the heartbeat of Anglican life and witness: ‘an open Bible, a pastoral priesthood, a common worship, a standard of conduct consistent with that worship and a fearless love of truth’ (pages 104–105). Where is justification? Where are hearts strangely warmed? Where is anticipation of the joy of glory?

Frame’s chapters on synods, episcopacy, and diocese should be compulsory reading for anyone responsible for the institutional features of our corporate life. They breathe an imaginative air and give concrete expression to new ways of organising our ministry. Abolishing electoral synods and replacing them with diocesan-national Episcopal selection panels may sound crazy, but we need ideas like this to cast new visions of what could be (page 123). Frame’s own desire to relinquish his title as bishop, now that he works at St Mark’s Theological Centre in Canberra and not in episcopal ministry, gives his reflections on episcopacy a sharpness which is bracing: he argues that ‘the powers and discretion of the bishops must be devolved’ (page 141). Frame also argues for a radical redrawing of diocesan boundaries, and an openness to ‘cultural episcopacy,’ or the development of targeted ministries in government, business, or ethnic groups (page 156). In all this, he does not despise the institution, nor imagine that the church and the Kingdom are synonymous (page 171). He does however want the church to be ‘recklessly selfless when mission demands it’ (page 174)—a clarion call.
The section entitled ‘Then and Now’ is the least coherent. While there is much here to learn from, and the individual chapters give personal insights into Frame’s own formation, I kept asking myself what this particular tree had to contribute to the forest of the book. I found myself nodding when Frame spoke of Anglican captivity to political correctness and its promotion of ‘liberal democratic statism’ (page 192), and shouting ‘Amen’ when he described how pitifully we support and finance the theological training of our leaders, and so often in Australia mock intellectual leadership more generally (page 232). The chapter on William Ralph Inge’s contribution to Christian mysticism seemed to me to be out of place. Frame praised Inge’s commitment to experiential faith, and appreciation of the immediacy of knowledge of God (page 248), without giving due place to these very values amongst Anglican evangelicals, for whom they are nevertheless Christologically defined.

The final chapters of the book, functioning as one part mid-life crisis and two parts appeal for courage to learn again what it means to be the church in an aggressively secular culture, were reassuring. Frame’s encouragement to get on with the work of evangelism and apologetics and disciple-making was heartening, for he is searingly honest about the critical state in which the Anglican church in Australia finds itself. Our enslavement to money and status is almost as alarming as the growing intolerance towards the Christian vision of human flourishing. Though I suspect Frame is a little naïve in assuming that Anglicans will be able to develop a ‘coherent doctrine of the Church that can attract the conviction and allegiance of all theological traditions’ (page 268), I agree with him that mid-life is a time for ‘taking stock, reassessing and reviewing one’s life’ (page 256). We are as a church a middle aged institution, grown just a little too flabby and suddenly aware that we have to become more intentional in maintaining the vigour which once seemed so effortless. This book is a great health check, and a timely word.

And by the way, I wonder why the photo on the back cover has Frame wearing episcopal purple and a pectoral cross? After all his appeal to change our thinking about ministry structures and visions, this picture seemed an odd choice. We have so far to go.

Rhys Bezzant is Dean of Missional Leadership and a lecturer in Christian Thought at Ridley Melbourne.

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Written by: Wei-Han Kwan

Created: 21 May 2010

Facing the Future: bishops imagine a different church,
edited by Stephen Hale and Andrew Curnow (Acorn, 2009)

Here is a timely, interesting, easily-digestible and provoking book by a twenty-two strong flock of Australian Anglican bishops. (Is 'flock' the right collective term? Corrections and suggestions welcome!) Their brief was provide their vision for the future of the Anglican Church of Australia, and several chapters do exactly this. Others read more as reflections on ministry areas or themes central to their particular roles. What emerges is a helpful wide-ranging overview of the diversity of the Australian Anglican scene, with a focus on the challenges of mission and change.

Andrew Curnow's opening chapter sets the scene of a declining Anglican church facing these two challenges. Stephen Hale, in his closing reflection, is struck by four commonalities across the contributions: they each contain a sense of urgency; a note of optimism about the Church; an imperative to change; and a clear focus on mission. Of course given the theological diversity of the writers, there is no agreed definition of mission. Many EFAC members will naturally chime in with National Chairman Glenn Davies' chapter on the Gospel; but Phillip Aspinall, Roger Herft, and Kay Goldsworthy will give readers an insight into different Anglican emphases.

Like any edited volume, this book's strength is in the range of opinions and ideas, and the breadth of perspective it contains. You should not expect to agree with everything in it. The chapters are relatively short, and are stimulating rather than thorough. There are gems of wisdom here and there, and interesting case studies. However, the book's real value is in helping us to understand just a little more about the diversity of ministries undertaken in the name of the Anglican Church of Australia across the country.

Read more: Facing the Future: bishops imagine a different church,

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Written by: Wei-Han Kuan

Created: 22 January 2010

A. Donald MacLeod, C. Stacey Woods and the Evangelical Rediscovery of the University (IVP, 2007)

C. Stacey Woods may arguably be the Australian with the greatest impact on the twentieth-century international evangelical scene, after the scholarly contributions of Leon Morris. MacLeod’s biography skilfully traces his boyhood in Bendigo and Brethren roots through to his transfer to North America for theological education at the fledgling Dallas seminary, and then on to his monumental and foundational work in leading three increasingly large and complex organisations: the Canadian InterVarsity movement, the United States IVCF and finally his role as the long-serving founding General Secretary of the IFES. An Australian-born evangelical spearheaded the birth and growth of all three – how astounding!
Woods’ story has probably fallen victim to the tall-poppy syndrome, but here is a well-written carefully-researched and readable biography detailing his life and ministry. Four interesting themes stood out for me:

1. So much of twentieth-century evangelicalism centred around the same broad network of people and organisations. Billy Graham and Carl Henry, Martyn Lloyd-Jones and John Stott, T. C. Hammond and Howard Mowll – all feature. The Doctor noted ‘the importance of personal contacts’ in Christian ministry – especially in the international spread of evangelical cooperation in mission and evangelism. John Stott is quoted in similar vein in his biography, about going to conferences for the contacts, not necessarily the content. It is a lesson many contemporary leaders need to learn, for the sake of the Gospel mission to the world.

2. The key ministry of converting and encouraging young people into ministry was another recurring theme. Edmund Clark, a Children’s Special Service Mission (CSSM – the progenitor of Scripture Union beach missions) worker, raised up Woods, converted Marcus Loane and was influential in Don Robinson’s family. Sadly, the Clark’s ‘failure’ and ejection from Australia cut short this ministry here and, in God’s sovereign purpose, led to Woods’ departure for the US. I remain struck by how few individuals there are with these both gifts. There are evangelists among us, and there are encouragers of others into ministry – but we have too few who do both at the one fell swoop. We must pray for them.

3. The key ministries of financial giving and business acumen run through each episode of ministry growth in the book. Woods may have been the charismatic networker and speaker, but it was a succession of well-heeled generous Gospel-hearted men and women who bankrolled staff salaries, travel costs and organisational costs. Additionally, they brought wisdom from the cut-and-thrust of the business world to bear on the Gospel enterprise and played an important role in offering encouragement and personal support to Woods. A similar story has yet to be adequately told of Christian business workers’ major part in the progress of much evangelical effort in Australia – both in giving and in leading. Woods linked the ‘increasing preponderance of academia over business’ on boards and councils as a reason for IVCF’s weakness. We might say the same of the preponderance of clergy over capable laity in some of our organisations and committees.

4. Woods’ passionately innocent pietism – appealing to prayer and unity in Christ in the work of evangelism whenever conflict threatened to erupt – was striking feature. The portrait painted is of a compelling preacher and writer, a charismatic visionary leader, but a poor administrator and team leader. Someone whom God used to achieve much, even as he caused and created tension in his wake. This is a biography that, as Timothy Larsen observes on the back cover, is ‘full of grace and truth’. It deserves many humble, self-reflective readers.

Wei-Han Kuan is editor of Essentials.

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Written by: Adrian Lane

Created: 17 June 2009

By John Chapman, Kingsford: Matthias Media, 2009 $9.95, 96pp, paper.

This attractive small book is the most recent addition to the Guidebooks for Life series from Matthias Media. In it John Chapman helpfully addresses the ever-present tension faced by all Christians: living as a Holy Spirit-filled believer in a fallen world and body. He clearly explains “the good and the bad mingled in me” (p22) and, in a particularly helpful section, the awful nature of the devil’s work (p22-28). He delineates the opposition of “the world, the flesh and the devil” (p43), noting the dangers of focussing on one to the neglect of the others. He also addresses the dead-ends offered by various Christian groups to relieve the tension: entire sanctification (an adaptation of sinless perfectionism), a second baptism of the Holy Spirit, and the promise of physical healing and prosperity in this age. Chapman critiques these forms of over-realised eschatology which unsettle faith and assurance, causing doubt and despair, especially in new believers. The book concludes with a call to obey James’ command to “count it all joy when various trials come our way... because as we wrestle with them we grow stronger in the Christian life. Contemplating the end result gives us joy in the midst of trials.” (p75) We are to persevere, with our hope set on the living God and the new creation in the world to come.

The book’s great strengths are its Biblical and theological exposition of the tension experienced by Christians, the opposition faced daily from the world, the flesh and the devil, and the disabusing of the false answers and hopes offered. This is a timely contribution to our contemporary Christian culture, both in terms of its theological clarity and its pastoral use. Chapman and Matthias deserve much thanks.

The book’s pastoral theology could be read as a little under-realised and further treatment of the armour of God and the means of grace would strengthen it. The dynamic relationship of knowing God through the gift of His Spirit, the fellowship of other believers and the comfort we receive from His word and sacraments all bring deep joy. An additional chapter or two on accessing the power to resist temptation and the peace Christ promised would compliment the struggle exposed in the preceding chapters. What does Paul mean when he states that we have been given “a spirit of power, of love and of self-discipline” (2 Tim 1:7)? How do we access this power at work in us (Eph 3:16, 18 and 20, 2 Tim 1:8)? And what does it mean to be “led by the Spirit” (Gal 5:18), praying “in the Spirit on all occasions” (Eph 6:18)?

The book is clear and readable, conveying many complex truths simply. It is well referenced from the Scriptures. It is an excellent resource for new Christians and those Christians who have not been adequately discipled in the nature of the daily Christian walk. It would also be ideal for Bible Study groups: straightforward discussion questions are included in an appendix. I highly commend it.

Adrian Lane is lecturer in ministry at Ridley Melbourne