The Living Church: Convictions of a Lifelong Pastor by John Stott Stott is back in the publishing arena to illuminate to the

world what he sees as the pressing needs and concerns in pastoral ministry. He understands the clash of culture taking place within the church with the rise of postmodernity, especially evidenced through the range of responses from an open embrace (i.e. the emerging church) to a critical disdain (i.e. traditional) of new movement: some in the church are sensing that the church is increasingly out of tune with contemporary culture. So what is the church to do? In chapter one, Stott addresses the essential marks of a living church, and these marks are drawn out of Acts 2:42-47. First, the living church is a learning church, submissive to the teaching authority. Second, it is a caring church, whose fellowship is a product of the generosity of its members. Third, the living church is marked by worship, which should be characterized by what initially appears to be opposing dyads: formal and informal, joyful and reverent. Fourth, the living church is one that evangelizes, or was engaged in missions. Why? 1) The Lord did it; 2) he also added people to his church; and finally, the Lord did this daily. What did the Christians? They related to the apostles teaching, related to each other, related to God, related to the world outside. In chapter two, Stott addresses worship. Worship actually takes precedence over evangelism, which is often believed to be the preeminent responsibility of the church. Not so is the case, because worship is the churchs duty to God, and evangelism, the duty to its neighbors. Worship has four characteristics: biblical (word), congregational (as a body), spiritual (not based on form), and moral (upright in life). In chapter three, Stott emphasizes evangelism in the context the local church in contrast to personal and mass evangelism. The support of local church evangelism is explained two-fold: First is from an argument of Scripture. The church is both a royal priesthood and a holy nation (1 Peter 2:9-10). See the Thessalonian church, and how its message rang out to the world. Every church that heard the gospel must pass it on. Second is the argument from strategy. The congregation is strategically situated to affect surrounding area. The church cannot be the religious club (or introverted Christianity) or the secular mission (or religionless Christianity). Stott calls for holy worldliness (Dr. Alec Vidlers coinage). In chapter four, Stott expands the common notion of ministry. It is not the notion of pastoral ministry that qualifies for designation, but all Christians are involved in diakonia. Acts 6:1ff is a clear and relevant example for an every-member ministry. In chapter five, Stott emphasizes fellowship in that it needs recovery: biblical, historical, and practical. This moves Stott to think about the necessity for intimacy on a smaller scale. So, the small group fills that need. Biblically, true fellowship is attested through Adam (not being alone), and house churches (Romans 16:3-5 and Philemon 1-2). Historically, the English reformation traces to a group of scholars in Cambridge and the

Methodism started with the Holy Club in Oxford and its developed society. Pastorally, there is a mutual responsibility to take care of the each other in the flock. In chapter six, Stott explains preaching with five paradoxes: biblical and contemporary (relating the ancient text to the modern context); authoritative and tentative (distinguishing between the infallible Word and its fallible interpreters); prophetic and pastoral (combining faithfulness with gentleness); gifted and studied (necessitating a divine gift and human self-discipline); thoughtful and passionate (letting the heart burn as Christ opens to us the Scriptures). In chapter seven, Stott is back to his ten principles of giving. Christian giving: 1) is an expression of the grace of God; 2) can be a charisma, that is, a gift of the Spirit. 3) is inspired by the cross of God; 4) is proportionate giving; 5) contributes to equality; 6) must be carefully supervised; 7) can be stimulated by a little friendly competition; 8) resembles a harvest; 9) has symbolic significance; and 10) promotes thanksgiving to God. In chapter eight, Stott discusses impact. First, Christians are radically different from nonChristians, or ought to be. Second, Christians must permeate non-Christian society. Third, Christians can influence and change non-Christian society. Weapons for social change are: prayer, evangelism, example, argument, action, and suffering. Christian distinctives are spelled out with the following: Christ calls us to a greater righteousness, Christ calls to a wider love, Christ calls us to a nobler ambition. Donald Kim Trinity Baptist Church New Haven, Connecticut