BizCar - English Language Books: International supplier of books in the English language
|
|
|
| Ministries of Mercy: The Call of the Jericho Road | 
 enlarge | Author: Timothy J. Keller
Publisher: P & R Publishing
Category: Book
Buy New: $10.99 (25.87 RON)
Avg. Customer Rating:  16 reviews
Sales Rank: 21258
Media: Paperback
Edition: 2 Sub
Number Of Items: 1
Pages: 236
Shipping Weight (lbs): 0.7
Dimensions (in): 8.3 x 5.3 x 0.7
ISBN: 0875522173
Dewey Decimal Number: 253
EAN: 9780875522173
ASIN: 0875522173
Publication Date: July 1, 1997
Shipping: Eligible for Super Saver Shipping
Availability: Usually ships in 24 hours
|
| Customer Reviews:
 Helpful teaching tool March 20, 2006
5 out of 7 found this review helpful
I use this book to lead a small group at my church. Keller does an excellent job breaking down the principles and then explaining how to apply the principles both individually and corporately. The teachings are very solid and trustworthy and Keller's focus on the need for balance (of word & deed, lifestyle choices, etc) is stressed throughout the book.
 neither right nor left but out in front with Christ Jesus January 19, 2006
18 out of 22 found this review helpful
i come to the book as part of a directed study that ought to result in a Sunday School class on the issues of "the ministries of mercy in the Christian Church".
This book is designed to be the answer to a set of questions about the conservative Church with it's accent on evangelism and how it strikes a balance as it condemns the liberal wing of the Church for it's accent on the social gospel perhaps to the neglect of evangelism and holy living.
This book is in two pieces: Principles and Practice (orthodoxy and orthopraxis), or why Christians ought to be good Samaritans and how to be genuine mercy bearers/witnesses.
Frankly, i am uninterested in practice except as it illumines ideas, so i will give the 2nd 1/2 less than it deserves in this review, that's just me. The author is fully aware that the two:thought and deed can not really be separated into nice watertight compartments, nor should they, for in doing so you loose something important.
It is written to intelligent laypeople who might be in a classroom at their local church working on the issues, or part of a small group interested in doing mercy ministries, the book is suitable and directed towards both needs and goes it's job well. Part information, part motivation, part analysis, part this-is-what-works, it's a good read, from the pen of someone who actually knows and does what he is talking about.
The book begins with the parable of the Good Samaritan from Luke 10, it is the dominant metaphor of the book, this Call of the Jericho Road. Keller reminds us that the parable is the answer to the question: "what must i do to inherit eternal life?" He points out the two areas of responsibility: personally and corporately, thus in the introduction trying to counter the usual private vs public sin division that conservatives/liberal fall into. This is like much of the book, neither right nor left but like the Green's motto, out in front. He explicitly denies later that the Church ought to associate itself as an ally with either Right or Left in politics but remain faithful to God (pg 26).
Three lines of thought are introduced: the necessity of mercy, the scope of mercy, and the motivation of mercy, a triad that continues throughout the book, informing and organizing his writing to a great extent. From the introduction he explains mostly through the use of examples, rather than preaching or deep theorizing, it looks to be a personal commitment to put a face to his thoughts, to learn from those he has ministered to, to remember the lessons by faces rather than phrases.
Chapter 1: The Call to Mercy
Why? because mercy is a test, a test of the genuineness of our faith in God (pg 39)
Chapter 2: The Character of Mercy
Because of the Fall we are alienated from God, this causes alienation from self, from others, from nature.
The Church, as the agent of the coming and partly here Kingdom of God, is the holder of the deed ministry, putting into actions the words of Scripture in our lives, into our neighbors'.
Chapter 3: The Motivation of Mercy
Generosity and an incarnational lfestyle are the reflection of the love and joy felt at being saved by Christ.
4: Giving and Keeping: A Balanced Lifestyle
Simple living, contentment, calling and how wealth is to be used.
"Be sure your giving cuts into your own lifestyle so that some of the burden of the needy falls on you. (pg 78)
not a proponent of the false gospel of prosperity by any means!!
5:The Church and the World: A Balanced Focus
circles of closeness: family, church, state and circles of need: neighbors, strangers and enemies
6: Conditional and Unconditional: a Balanced Judgement
the two sides of mercy, the deeper involvement, let mercy limit mercy
7:Word and Deed: a Balanced Testimony
Probably the chapter to read in a bookstore to see if you want to read the whole book.
word and deed are interdependent, word is more radical and basic, but words often need the authentication that deeds can provide.
The second half of the book is practical instructions to both individuals and to local churches on how to put these principles into good practice.
thanks for reading this review. if you can help with further material on the topic of "ministry of mercy" please email me at rwilliam2@yahoo.com
 False Teaching of the Worst Sort October 17, 2005
14 out of 122 found this review helpful
Ministries of Mercy by Timothy Keller is unbiblical and filled with false teaching. The book advocates worldly wisdom of the worst sort: Political and economic extremism of the left. Below are just a few examples (references are to the 2nd edition, 1997):
p. 68 references Ronald Sider, who is notorious for his Marxist interpretation of Christianity, for the view that "all income over $14,850 (1977 dollars) for a family of five should be given away." Further on, it is noted "Sider urges families to live communally."
This is mentioned with no criticism. This is important, because later Keller will criticize someone who disagrees with Sider. Why doesn't Keller criticize someone known for his Marxist views?
pp. 70-71 quotes John Wesley for the view that "any Christian who has more than the `plain necessaries of life lives in an open, habitual denial of the Lord; he has gained riches and hellfire.'"
Again, this sort of extremism is mentioned with no criticism. Keller will go on to criticize Christians who give other views. Why doesn't Keller say this is the wrong kind of teaching to give on the subject?
p. 71 He correctly quotes David Chilton, who opposed Ronald Sider, as stating "God's simple requirement is that we give ten percent of our income; once we have paid that, we know that no more is demanded."
Keller then gives a critique by stating, "No one, this view states, no matter how rich, can be required to give more than a tithe." If this sounds negative, it is. Keller will give a more explicit criticism on p. 75.
Chilton was not saying that we are only accountable to God for ten percent of our income. He knew that an individual is accountable to God for how he uses all his wealth. But look at the title of Chilton's book: Productive Christians in an Age of Guilt-Manipulators. His statement was designed to protect us from ministers and teachers like Timothy Keller who want to demand more from us than the tithe. Chilton was saying the law of the tithe protects us from earthly authorities who want more.
p. 75 "How can a man who makes a million dollars a year spend $900,000 on his home, wardrobe, and possessions in light of 1 Timothy 6, Hebrews 13:5, and Galatians 6:2? Appealing to the tithe law as a basis for such behavior is a form of Phariseeism."
Keller here explicitly criticizes and dismisses Chilton's view. It is obvious that by throwing Sider's and Wesley's extremist views in our faces and never criticizing them, but then giving a quick quote from someone who disagrees and then dismissing it, he is advocating the extremist views. He will even use one of the extremist views in his discussion questions on p. 78.
He claims that using the tithe law is a "form of Phariseeism," in other words, legalism. Since when is it legalism to use the law of God? It is the misuse of the law of God that the Pharisees were guilty of. What is wrong with basing our beliefs on the law of God? It not only restrains our behavior as individuals, it is meant to protect us. Remember the title of Chilton's book.
p. 78 The first discussion question for the chapter is for people to discuss what they think about Ronald Sider's views (he was the one who wants to devise a maximum income and who advocates communal living).
Why is this being used as a discussion question? Why isn't some quotation critical of that view used as a discussion question? It is obvious that Keller's book is driving us toward the extremist views, not toward something based on biblical law, and not toward something in between.
The above examples are just from the first 80 pages! More egregious errors run throughout the book. And Keller by no means thinks his ideas should be just voluntary. On pp. 176, 177, and 189 he comes out against the thought that his ideas on "social morality" should be voluntary, and he wants at least some of them to be the result of changes in the legal and political systems. This is a terrible book.
community service outreaches May 10, 2005
61 out of 70 found this review helpful
The first thing I do when I visit a church is look through the bulletin for any community service outreaches. In 99% of the Reformed churches I visit there are none. There may be service to the community (Bible studies, picnics, sports fellowships), but that community is limited to the church and usually excludes the poor and hurting.
Consequently I have often wondered if there is anything about Reformed theology itself that uniquely hinders Christians from showing compassion. Of course there are exceptions. Redeemer Presbyterian Church in Manhattan with over 20 established outreach ministries comes to mind. Moreover there are plenty of liberal churches disengaged from mercy ministries.
But still, why do most Reformed churches have only the mind of Christ but not His heart? Why are you more likely to find a liberal believer than a Reformed one involved in a homeless shelter, convalescent home, or AIDS hospice? Why are Reformed believers the most likely to know the story of the Good Samaritan but the least likely among Christians to be like the Good Samaritan?
In response to these questions, Dr. Tim Keller, pastor of Redeemer Presbyterian Church (PCA) and a former professor of Westminster Theological Seminary, offers deep insight and much needed remedies for evangelical churches held captive by a homogeneous middle-class club mentality. If there is one book that needs to be read by members of Reformed churches at this time, it is Keller's Ministries of Mercy.
In our cynical postmodern age, Keller repeatedly emphasizes, compassion is the most credible apologetic. People may bicker over philosophies and worldviews, but it is those changing the diapers of the elderly in convalescent homes, those feeding starving orphans in northeast China, and those teaching Cambodian immigrants how to read English who present the most compelling argument for the truth of the gospel. Compassion is the one argument today that cannot be dismissed. (see e.g., recent NY Times op-ed).
Why then Reformed believers remain entrenched in word battles and do not take up the one weapon that is sure to cut through stony hearts and disarm accusations of hypocrisy may seem bewildering especially considering their alleged concern for the salvation of souls. But on second thought, this preoccupation with loving God with the mind, devoid of the heart, can, in my opinion, be explained in large part with this basic premise.
Nobody knows to become humble. People study to gain power ('knowledge is power'). And many people study Reformed theology to gain great power. In this light it is no wonder why very few Reformed believers show compassion to the suffering and oppressed.
For by definition, compassion requires identification with the weak. And that goes directly against the Reformed believer's desire to become powerful. It is no coincidence that most adherents to Reformed theology are in the middle-class. The motivation that drives the middle-class to move away from the struggles of the impoverished is the same one that draws them closer to Reformed theology.
Keller offers his own views on why evangelicals are not engaged in showing compassion, among them, a fear of failure (the problems are too big to even try grappling with) as well as self-serving pride (God helps those who help themselves).
But going beyond diagnosis, Keller's book is immensely practical on how to actually overcome a church's allergy to mercy. For example, he points out that starting churchwide projects like donating materials for baby showers to crisis pregnancy centers or setting up tutoring/ESL assistance for recent immigrants or leading Bible studies in prisons or regularly keeping the elderly company in convalescent homes or hosting holiday outreach banquets for lonely international students are largely laypeople led. Though tragically one's pastor may not see compassion ministries as being as important as Bible studies and prayer meetings, that is not a valid excuse for a regular member not to be involved in at least one outreach ministry in an ingrown church.
It is at this point that the extreme usefulness of the book becomes readily apparent. After giving a Biblical defense for compassion, Keller then details exactly how lay people with a burden to be like the Good Samaritan can motivate, mobilize, and manage others in the church to meet the needs of those that suffer from physical, social, spiritual, and financial deprivations - and all without relying, initially, on the church's budget. He persuasively explains through Scripture not only how every believer is a minister of mercy, but also how one can go about convincing others of that vital truth.
The book includes, inter alia, detailed surveys that a church can use to know just what are the needs of the community; practical strategies in overcoming obstacles and objections to church involvement in compassion; organizational advice to avoid mercy fatigue; and real life examples of what other churches are doing.
In short, Keller's Ministries of Mercy is a step-by-step plan on how any church can be like his model church (www.redeemer.com). Further, unlike Willow Creek, Saddleback, and other churches considered models in our time, Redeemer Presbyterian is distinctly Reformed in doctrine, community service in orientation, and ethnically and economically diverse in membership.
To read Ministries of Mercy is to know an ingenious spiritual battle plan for the church in our time. In order to make Christ known let alone know Christ intimately oneself, compassion, as this book conclusively shows, is prerequisite. Further we must not feign consternation over the fact that churches lack ethnic and economic diversity, especially since these same churches fail to meet the felt needs of their secular community. For creating diversity, as Keller powerfully explains, cannot be done apart from engaging in mercy ministries whose purpose is to reach those outside one's own cultural bubble. It was no less true in Jesus' time among the homogeneous Pharisees than it is in ours.
Begin your ministry here... February 6, 2003
10 out of 16 found this review helpful
This is the first book deacons read in our church. It serves as the foundation for our understanding of mercy ministry. The best thing about the book is firmly rooted in the Gospel--the only real place to begin if you wish to help hurting people and glorify God.
|
|
|
