Shepherding God’s People | Book Review


Dr. Siang-Yang Tan is professor of psychology at Fuller Theological Seminary in Pasadena, California, and senior pastor of First Evangelical Church in nearby Glendale. In Shepherding God’s People, he examines “biblical and theological foundations for pastoral ministry” (Part 1) and “areas of pastoral ministry” (Part 2). The author himself describes the book this way in the Preface:

The book presents a biblical perspective on pastoral and church ministry that emphasizes faithfulness and fruitfulness in Christ (John 15:5), through the presence and power of the Holy Spirit (Acts 1:8; Eph. 5:18; 6:10–18), made perfect in weakness, brokenness, and humility (2 Cor. 12:9–10) rather than in success or excellence of the wrong kind … . Each chapter includes a substantial review of the literature available on the topic as well as my own biblical, theological, psychological, cultural, and personal reflections.

Baker Academic published the book, and I imagine its intended readers are seminarians preparing for ministry. Although it is well, clearly, and simply written, it at times feels like an introductory survey rather than a how-to guide. Being nearly 25 years out of seminary — I attended Fuller but did not have Dr. Tan as a professor — I found this off-putting at first.

But as I kept reading, I realized that I was benefitting from the author’s extensive reading of the relevant literature, especially as it was focused through the lens of his own pastoral ministry. I came to regard the book as the equivalent of a refresher course on the theology and practice of pastoral ministry. An added bonus is that each chapter includes an extensive list of recommended readings. You can use the book as an introduction to best practices and the recommended readings as a guide to what you should read next, should a specific topic interest you.

As a Pentecostal minister, I appreciated Chapter 2 especially. It is titled, “The Person and Work of the Holy Spirit as Crucial and Essential for Pastoral Ministry.” Though Dr. Tan does not write from a classical Pentecostal perspective, this chapter reminded me of the breadth of the Holy Spirit’s work as well as the many points in common between Pentecostal and evangelical theologies of the Spirit.

Book Reviewed
Siang-Yang Tan, Shepherding God’s People: A Guide to Faithful and Fruitful Pastoral Ministry (Grand Rapids, MI: Baker Academic, 2019).

P.S. If you like my review, please click “Helpful” on my Amazon review page.

P.P.S. I wrote this review for InfluenceMagazine.com. It is posted here by permission.

Who Is an Evangelical? | Book Review


The word evangelical comes down to us via Latin from the Greek word εὐαγγέλιον, meaning “good news.” In the Reformation Era, it described Lutherans and other Protestants who broke from the Roman Catholic Church, emphasizing the good news of justification by grace through faith. Beginning in the 18th century, however, it came to describe a particular movement within Anglophone, trans-Atlantic Protestantism, which Thomas S. Kidd calls “the religion of the born again.” He traces the history of that movement in his new book, Who Is an Evangelical?

Kidd is the James Vardaman Distinguished Professor of History at Baylor University and a scholar of the era of the American founding. He is author of numerous books, including The Great Awakening; biographies of Patrick Henry, George Whitefield, and Benjamin Franklin; and the forthcoming America’s Religious History. In Who Is an Evangelical? he aims to “introduce readers to evangelicals’ experiences, practices, and beliefs, and to examine the reasons for our crisis today.” More on that crisis in a moment.

Evangelicals, as Kidd defines the term, are “born-again Protestants who cherish the Bible as the Word of God and who emphasize a personal relationship with Jesus Christ through the Holy Spirit.” These three markers — “conversion, Bible, and divine presence” — make evangelicalism a loosely defined movement rather than a tightly defined denomination or theological school. Understood this way, evangelicalism has always been international, multiethnic, and transdenominational.

(Side note: I am an ordained Assemblies of God minister and executive editor of the denomination’s Influence magazine. The AG is a classical Pentecostal denomination whose distinctive doctrine is baptism in the Holy Spirit evidenced by speaking in tongues. Though this doctrine distinguishes the AG from other evangelicals, there is no doubt that the AG specifically, and Pentecostals generally, are evangelicals. Indeed, the Assemblies of God was a founding member of, and is the largest denomination within, the National Association of Evangelicals.)

Today, unfortunately, the term evangelical serves as “an ethnic, cultural, and political designation rather than a theological or devotional one,” according to Kidd. For example, you undoubtedly have heard that 81 percent of evangelical voters in the 2016 presidential election cast their ballots for Donald Trump. Pollsters identified “evangelicals” with “white religious Republicans.” This identification was problematic for at least two reasons:

  1. Non-white voters were not classified as evangelicals even if their theology and spirituality matched traditional markers of evangelicalism — e.g., conversion, Bible, and divine presence.
  2. White voters who self-identified as “evangelicals” retained the identification even if their theology and spirituality didn’t match those traditional markers.

This “politicization” of evangelicalism is a crisis for the health of the movement long term. It trades the traditional emphasis on conversion, Bible, and divine presence for an emphasis on partisan politics, leaving in its wake “the widespread perception that the movement is primarily about obtaining power within the Republican Party.” In the process, it overlooks the tremendous growth of evangelical forms of Christianity among the very racial and ethnic minorities — black, Hispanic, Asian — who represent a rising tide in America’s demographic sea. At the very moment when America’s Christians need to speak with a united voice across a wide range of social and ethical issues, politicization makes it harder for us to do so. United by faith, evangelicals are divided by politics.

Kidd’s brief survey of evangelical history shows that “the tension between the spiritual and political goals of evangelicals has existed since the 1740s,” the era of the Great Awakening, when George Whitefield, Jonathan Edwards, and John Wesley were leading Anglophone evangelicalism. Politics, in a sense, cannot be avoided, since our nation — any nation, for that matter — must decide what its public policies are. But politicization, the reduction of the gospel to policy and of Christianity to party, both can and should be avoided, lest the good news be tarnished by the lust for earthly power.

“Partisan commitments have come and gone,” Kidd concludes. “Sometimes evangelicals have made terrible political mistakes,” mistakes that he documents in his book, though the mistakes are leavened somewhat by evangelical successes. “But conversion, devotion to an infallible Bible, and God’s discernible presence are what make an evangelical an evangelical.”

Whether the term evangelical can be rehabilitated to shed its racial, ethnic, and partisan connotations is an open question. If that question is to be answered affirmatively, however, it will likely be along the lines Kidd sketches in this historical introduction to the religion of the born-again, which I fervently hope will be born again.

Book Reviewed
Thomas S. Kidd, Who is an Evangelical? The History of a Movement in Crisis (New Haven, CT: Yale University Press, 2019).

P.S. If you liked my review, please click “Helpful” on my Amazon review page.

P.P.S. This review first appeared at InfluenceMagazine.com and is posted here with permission.

The Miracle Lady | Book Review


Readers of a certain age remember Kathryn Kuhlman (1907–1976). She was “the miracle lady,” whose catchphrase, “I believe in miracles because I believe in God,” inspired millions to seek faith in Jesus Christ and the life-changing power of the Holy Spirit. The New International Dictionary of Pentecostal and Charismatic Movements even described her as the “world’s most widely known female evangelist.”

Younger readers are likely unfamiliar with Kuhlman, however. Her miracle services, radio ministry, and syndicated television show, though well attended and widely consumed in her day, lost influence after her death. This decline was not unexpected. The ministries of charismatic leaders rarely outlive them, especially when, as in Kuhlman’s case, their estates are diverted away from ministry maintenance toward personal gain by unscrupulous heirs.

And yet, Kathryn Kuhlman should be better known because she played a crucial role in what biographer Amy Collier Artman calls “the gentrification of charismatic Christianity.” Until the middle of the 20th century, classical Pentecostalism was the primary bearer of “Spirit-filled Christianity.” Starting on the wrong side of the tracks, socially and ecclesiastically speaking, classical Pentecostalism had increasingly moved toward respectability by mid-century, as symbolized by the Assemblies of God joining the National Association of Evangelicals as a founding member in the early 1940s. (Today, it is the NAE’s largest denominational member.)

It was charismatic Christianity that accelerated the popularity of Spirit-filled beliefs and practices in the second half of the century, however. “Kuhlman was a leader in the transformation of charismatic Christianity from a suspect form of religion to a respectable form of religiosity that was accepted and even celebrated by mainstream Christianity and culture by the end of the twentieth century.” The Miracle Ladytells the story of how this happened, focusing especially on Kuhlman’s skillful use of talk-show television.

Rather than broadcasting her spiritually charged miracle services themselves, Kuhlman invited people who had been saved, healed and filled with the Spirit to share their own testimonies, first on Your Faith and Minein the 1950s, then on I Believe in Miraclesin the mid-1960s to mid-1970s. These television shows presented normal looking, intelligent people calmly telling others what God had done for them. Out were the pyrotechnics of the Pentecostal revival service. In were normal folk talking normally about the supernatural. Artman says that Kuhlman and charismatic Christianity “came of age” together. The same could be said of them and television. Kuhlman was an early adopter of the talk-show format, which was perfectly suited for introducing otherwise cautious viewers to charismatic Christianity.

By the same token, Kuhlman in her day made it clear that she was not a “faith healer,” an appellation she shunned. Unlike Word-of-Faith evangelists, she did not believe healing was dependent on the character of one’s faith, or that faith would inoculate a person from suffering. Additionally, she did not use her television show to make continuous appeals for money, despite the high costs of production. (In this respect, she needs to be distinguished from televangelists such as Benny Hinn, who despite implicitly claiming Kuhlman’s “mantle,” never actually met or worked with her.)

Artman also discusses how Kuhlman navigated the tensions of being a woman leader in a theologically and morally conservative movement. Kuhlman adopted a rhetoric of “negation,” often stating that she wasn’t God’s “first choice,” but no man had been willing to step up and do the work, so she volunteered. “Take nothing and use it,” she often said.

Artman contrasts this rhetoric of negation with Adele Carmichael’s rhetoric of “affirmation.” She recounts a 1974 interview Kuhlman conducted with Carmichael on the set of I Believe in Miracles. (Carmichael, five years Kuhlman’s senior, lived until 2003, dying on her way to teach Sunday school at 101 years of age. She continues to hold the record as one of the Assemblies of God’s longest-serving ministers, having been first credentialed in 1918.) In that episode, Kuhlman remarked to Carmichael, “It was not the easiest thing in the world to be a woman preacher. How did you master it?” Carmichael responded, “I had a wonderful husband who was 100 percent for women preachers. As I study the Word, I believe God needs women, has a place for their ministry.” In fact, she went on, “Many times I’ve prayed thanks that God gave you your ministry and not a man,” Kuhlman demurred, saying “I always thought I was second or third choice.” But Carmichael boldly declared: “I think you were his first choice.”

Even today, unfortunately, Spirit-filled women continue to navigate the difficult waters of leadership, sometimes justifying their ministries through negation rhetoric like Kuhlman’s. Carmichael’s affirmation rhetoric offers a better way forward, it seems to me.

The Miracle Ladyis not a who-did-what-when type of biography. If you’re looking for a more traditional biography, I’d recommend Wayne Warner’s excellent Kathryn Kuhlman: The Woman Behind the Miracles. The strength of Artman’s The Miracle Ladyis that it uses Kuhlman’s life as a lens through which to view a crucial period and a key mover in the transformation of charismatic Christianity. A 2008 Barna study estimated that 80 million Americans self-identified as either “Pentecostal” or “charismatic.” This happened, at least in part, because of the efforts of Kathryn Kuhlman to mainstream Spirit-filled Christianity and broaden its appeal. For that, Kuhlman deserves to be remembered.

Book Reviewed
Amy Collier Artman, The Miracle Lady: Kathryn Kuhlman and the Transformation of Charismatic Christianity(Grand Rapids, MI: Eerdmans, 2019).

P.S. If you liked my review, please click “Helpful” on my Amazon review page.

P.P.S. This review is cross-posted from InfluenceMagazine.com with permission.

Truth + Love = Influence | Influence Podcast


Jesus Christ is the greatest news the world has ever heard, and the internet and social media give contemporary Christians effective means to share it. Unfortunately, a lot of Christians are blowing their chance, as even a quick glance at Christians online shows. How can we better use these communication tools for greater gospel influence?

I’m George P. Wood, executive editor of Influencemagazine and your host. In Episode 172 of the Influence Podcast, I’m talking to Matt Brown about the biblical formula for influence, whether you’re online or off.

Matt is an Assemblies of God minister, founder of the online evangelistic ministry Think Eternity, and author of Truth Plus Love: The Jesus Way to Influence, forthcoming from Zondervan. He lives with his wife Michelle and their two boys near Minnesota’s Twin Cities.

P.S. This podcast is cross-posted from InfluenceMagazine.com with permission.

How to Read the Former Prophets for Preaching | Influence Podcast


“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,” writes the apostle Paul in 2 Timothy 3:16.

While all Christians agree that Scripture is useful, we don’t often understand how to use it. Today, I’m starting a series of occasional podcasts designed to help pastors improve how they read Scripture so that they can preach Scripture better. I’m George P. Wood, executive editor of Influence magazine and your host.

My guest today is Rick Wadholm Jr., associate professor of biblical and theological studies at Trinity Bible College and Graduate School in Ellendale, North Dakota. Rick received his PhD from Bangor University in Wales, and is author of the recently published book, A Theology of the Spirit in the Former Prophets. We’ll be talking about reading the Former Prophets for preaching.

P.S. This is cross-posted from InfluenceMagazine.com.

40 Days of Christmas | Book Review


Christmas doesn’t begin at my house until Thanksgiving is over. But once the turkey is digested, the tree goes up, Mariah Carey’s Christmas album gets played on endless loop (it’s that good!), and the countdown to December 25th begins. Literally. The kids have a chalkboard that says, “Santa comes to our house in _____ days.” (As of today, it’s 28 days, in case you’re wondering.) For my family, Christmas is a season, not just a day.

Joseph Castleberry’s family and mine are evidently of like mind about the Christmas season. In his new book, 40 Days of Christmas, he provides a daily devotional to guide individuals and families from November 28 to January 6. In the traditional Christian calendar, November 28 is the earliest date Advent can begin, and January 6 is the Feast of Epiphany — a total of 40 days to reflect on the humble birth of Jesus Christ at Bethlehem and to hope for His glorious Second Coming.

Castleberry — “Joe” to his friends, among whom I count myself — is president of Northwest University in Kirkland, Washington, a Pentecostal minister, and a former missionary. He brings scholarly erudition, pastoral insight, and intercultural sensitivity to bear in these short daily devotions. Even if you don’t follow the traditional Christian calendar, these devotional thoughts are certain to inspire your celebration of the Savior at this time of year.

I appreciated three things about 40 Days of Christmas in particular. First, the book skillfully handles Old Testament prophecy. At Christmastime, we too often detach messianic prophecies from their original contexts. But as Castleberry reminds us, “Old Testament prophecies [such as Isaiah 9:6–7] usually had a near-term meaning that related to the time in which they were given, but the prophecies would carry a ‘surplus of meaning’ — elements that contemporary fulfillment did not exhaust.” By noting both the “near-term meaning” and “surplus of meaning,” Castleberry’s devotions help us better understand and appreciate the prophecies Christ fulfilled.

Second, 40 Days of Christmas debunks several Christmas myths. There was no “inn” at Bethlehem that refused Joseph and Mary service. The Greek word refers to the extra room at a house. Christ was not born on December 25, but the reason we celebrate His birth on that date is not because early Christians sanctified pagan holidays. And, there’s nothing wrong with Christians singing “secular” holiday classics like “White Christmas” or “Jingle Bells.” For Christians, even Santa Claus is OK. “He’s a good brother, and he does good work,” as one Pentecostal “prophesied” after his pastor excoriated St. Nick in a sermon — a funny and true story Joe got from my dad, as it turns out.

Third, and most importantly, the book keeps its focus on Christ. Bing Crosby memorably sang, “I’ll be home for Christmas,” and many of us associate Christmastime with going “home for the holidays.” But as Castleberry notes, this isn’t what Christmas is really or ultimately about. Ironically, he writes, Christmas “has everything to do with leaving home on a noble and holy mission to save those who have become lost and helpless without God, who face the danger of losing their heavenly home for eternity.” Jesus Christ came into the world to save sinners. That’s the reason for the season.

Castleberry concludes the book with a brief nod to Charles Dickens’ A Christmas Carol, which speaks of the “Spirit of Christmas.” For Dickens, the spirits of Christmas Past, Present and Future showed Ebenezer Scrooge what his life could have been and still could be. For Castleberry — good Pentecostal that he is — the Spirit of Christmas is the Holy Spirit, who played such as prominent role in Christ’s birth (see Luke 1–2) and who “continues to deliver every good and perfect gift that comes from the Father.” If we want to celebrate Christmas all year long, we must be filled with the same Spirit who filled Jesus Christ.

If you’re looking for a devotional to read personally or with your family, I highly recommend my friend Joe Castleberry’s 40 Days of Christmas. Here are his closing words: “My prayer for you is that God will fill you richly with the Holy Spirit, bringing miraculous help to your everyday life throughout the year to come, and indeed throughout your whole life.”

Amen to that!

Book Reviewed
Joseph Castleberry, 40 Days of Christmas: Celebrating the Glory of Our Savior (Savage, MN: BroadStreet, 2018).

P.S. If you liked my review, please vote “Helpful” on my Amazon review page.

P.P.S. This review is cross-posted from InfluenceMagazine.com with permission.

What’s Driving Christianity’s Global Growth? | Influence Podcast


In this episode, I talk to Brian Stiller about five drivers behind Christianity’s explosive growth worldwide.

Stiller is a global ambassador for the World Evangelical Alliance, an ordained minister in the Pentecostal Assemblies of Canada, and author of From Jerusalem to Timbuktu: A World Tour of the Spread of Christianity, recently published by IVP Books.

To learn more about Brian Stiller, visit BrianStiller.com.


Episode Notes

  • 00:00 Introduction of podcast
  • 00:45 TruFire Sunday school curriculum sponsor ad
  • 01:08 Introduction of Brian Stiller
  • 01:18 What From Jerusalem to Timbuktu is about
  • 03:30 Evangelicalism’s explosive growth over the last century
  • 05:46 An overview of the five drivers behind this growth
  • 07:28 Driver #1: The Holy Spirit
  • 11:57 Drivers #2 and 3: Bible translation and indigeneity
  • 19:19 Drivers #4 and 5: Engaging the public square and holistic ministry
  • 24:29 Hopeful or fearful about Christianity’s future?
  • 27:39 How to follow Brian Stiller or the World Evangelical Alliance online
  • 28:20 Conclusion

Friday’s Influence Online Articles


Today, over at InfluenceMagazine.com:

  • Chris Railey gives sound advice to church leaders who are hiring new staff. “When hiring personnel, consider more than just their obvious talents, ” he writes. “Look at some of the intangibles that a person won’t acquire through training alone.”
  • Kristi Northup makes a Pentecostal case for diversity. “I am all for fair legislation and pursuing justice through the legal system, but racial and ethnic divisions are as deeply rooted as original sin can get. The issue is massive. It is everywhere, on every continent and in every nation. Only a Holy Spirit visitation can heal us of this deep wound.”
  • We note a Barna study about Americans’ practice of prayer. “Nearly 8 in 10 American adults (79 percent) surveyed said they had prayed at least once in the past three months, Barna said. Of those who pray, a vast majority are most likely to do so alone (94 percent) and silently (82 percent).”

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