Kramer, Joyce

Kramer, Stephen

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LeavenVolume 4Issue 4 Job Article 161-1-1996When God Doesn't Make Sense, James C.DobsonStephen KramerJoyce KramerFollow this and additional works at: http://digitalcommons.pepperdine.edu/leavenPart of the Biblical Studies Commons, Christianity Commons, and the Religious Thought,Theology and Philosophy of Religion CommonsThis Resource Guide is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion inLeaven by an authorized administrator of Pepperdine Digital Commons. For more information, please contact Kevin.Miller3@pepperdine.edu.Recommended CitationKramer, Stephen and Kramer, Joyce (2012) "When God Doesn't Make Sense, James C.Dobson," Leaven: Vol. 4: Iss. 4, Article 16.Available at: http://digitalcommons.pepperdine.edu/leaven/vol4/iss4/16Job 53~ ~~~ Book Reviews>~ O>~~ :;; Markus McDowell,~ ~ ~~2~ ~W Editor~ ~ =c=~~ ~~~~ ~~~~=~~S=ACHTEMEIER~ ~~~z~t;j~ OCRADDOCKBOOKSB~SBOOKSBO<tGB~OKSBOOKSB~~!:f~~9MPSBOOKSBOOKSMichael C. Armour and Don Browning. SYSTEMS-SENSITIVE LEfADERSHIP: EMPOWERING DIVERSITY WITHOUTPOLARIZING THE CHURCH (Joplin, Missouri: CollegePress, 1995) 298 pp. Reviewed by Clarence Hibbs.The authors=-experienced ministers who have workedin a wide variety of settings including local church minis-tries, missions, and academia-set out in this volume toprovide a practical theory that would enable church leadersto better conceptualize their various tasks by understand-ing that "differences in our intrapersonal systems conspireto create problems in the interpersonal systems of thechurch" (preface)."To put it another way, we cannot properly understandwhy two people interact as they do unless we know theirindividual thinking and emotional systems" (p. 8). There-fore, building on the previous work of Clare Graves as in-terpreted by Don Beck, authors Mike Armour and DonBrowning construct a conceptual framework for churchleaders to use in organizing pastoral and ministerial func-tions. The first half of the book describes the authors' ad-aptation of Graves' eight -stage theory. The second half con-cerns practical application of the theory to congregationallife.The theory portion of the book explains what the au-thors call "eight separate thinking systems," described atthe outset as specifically intrapsychic (internal to the indi-vidual), rather than interpersonal (between individuals).These systems (levels) oscillate between an emphasis onthe individual and the group. Thus, System One empha-sizes individual thinking, System Two emphasizes groupthinking, and so on. Each system has a dominant theme .For instance, in System One physical survival is dominant,whereas in System Five personal success and achievementare the dominant concerns.Although initially described as intrapsychic, the sys-tems are subsequently further defined on three levels: first,as the predominant wayan individual views life and reactsto it during any given period of time; second, as a develop-mental theory, in which a person develops increasingly morecomplex ways of thinking as he/she progresses through lifeuntil he arrives at a level that becomes his "dominant mo-dality," or primary way of coping (similar to Maslow andKohlberg); third, as a social evolutionary theory, describ-ing the development of civilization in which the increasingcomplexity of life produces more and more complex waysof thinking. The discussion follows first one of these paths,then another.I have two difficulties with the theory as presented inSystem Sensitive Leadership. First, the theory's view ofhuman nature is fairly negative. Each level or system isdescribed as requiring the person (or group) to cope withand adapt to threats from external forces that are perceivedprimarily as destructive or evil. The second difficulty con-cerns the evolutionary description, which is perceived ex-clusively through Western eyes. The last two systems de-scribed, and particularly the last, are reminiscent of East-ern thought that has been influential for thousands of years.If the assumption is that each level (or system) is a way ofadapting to the increasing complexity of life and does notappear until the requisite level of complexity is reached,then classic Eastern thought, which emphasizes more uni-versal and holistic modes of consciousness, is ignored.Any comprehensive theory has the effect of construct-ing reality around the terms of the theory. The usefulness.....------------------------------------ 1Kramer and Kramer: When God Doesn't Make Sense, James C.DobsonPublished by Pepperdine Digital Commons, 2012S4 Leaven. Fall. /996of the theory, then, is directly proportional to its ability toexplain any condition that may arise. In my opinion, thetheory presented by the authors is flawed by aWestern biasand, further, does not account for contextual variables thatcan alter the behavior of groups sharing a long history, asin congregations. These reservations aside, the theory'scharacteristic "thinking systems" are useful for describingdifferences in the patterns of group attitudes and behav-iors.The second half of the book contains a wealth of prac-tical suggestions and insights. For example, the discussionof managing congregational conflict and planning churchprograms includes many provocative proposals. It is herethat the experience and insight of the authors are clearlyevident. Some examples will illustrate. In chapter 13, thereis a discussion of preempting conflict by knowing the domi-nant thought patterns present in a congregation. In chapter15, there is a very insightful discussion of "flash points,"or conditions that signal conflict in a congregation. In ad-dition, discussions focusing on Bible classes, sermon prepa-ration, and worship are extremely helpful.The strength of this book is in providing a way forchurch leaders to think about the psychological makeup ofthe congregation. The authors suggest that using this methodof thinking about the congregation will enable the leadersto make pro-active decisions and to utilize planned inter-ventions in carrying out the work of the congregation, of-ten before difficulties arise.The downside is that it may be difficult to organizeone's thinking around the theory in the specific situation ofa congregation. For instance, how is the dominant modal-ity of a congregation to be determined? A questionnaire orother testing instrument could be helpful to this end; how-ever, it might be that any tool would prove inadequate topredict or explain attitudes and behaviors of the individualor the group, given contextual variants.The authors are to be commended for their effort toprovide much-needed help for congregational leaders. Al-though the theory upon which the book is based may havelimited usefulness for the general reader, he or she will bestimulated by the authors' insights and counsel.CLARENCEHIBBSteaches Psychology at PepperdineUniversity, Malibu, California .James C. Dobson. WHEN GOD DOESN'T MAKE SENSE.(Wheaton, Illinois: Tyndale Publishers, Inc., 1993) 250pp. Reviewed by Stephen and Joyce Kramar.Christians who lose their faith in God in times of spiri-tual confusion are like branches cut off from the vine. Dr.Dobson states that this book was written for those whostruggle with circumstances in life that just don't measureup to what they have been taught about Christian life. Writ-ten in an easy-to-read format, the book strives to help Chris-tians hold on to their faith, even "when God doesn't makesense."The book is divided into two sections by two chaptersof questions and answers. In the first section, Dobson dis-cusses normal reactions and responses to adversity. Thesecond section deals with principles for Christian living.The final chapter presents Dobson's modem-day "heroeshall of fame" and summarizes the information and encour-agement he has presented in this book.In the first chapter, Dobson gives some examples ofcircumstances that "don't make sense." He then delves intoreasons why we have trouble accepting or discerning thereasons for these circumstances. First, we do not have theunderstanding to comprehend God's mind. Also, the "nameit-claim it" philosophy that has been popular over the pastfew years has helped generate the false expectation thateverything will always be all right with Christians-badthings happen to other people. Dobson gives some biblicalexamples of the fallacy of this belief. He assures his read-ers that God may conceal things for His purpose and Satanmay use that concealment to generate distrust in God, butwe must remember that nothing can separate us from thelove of God.When God doesn't make sense to us, we are likely tofeel betrayed by Him. This feeling of betrayal will build abarrier between us and God. Once this barrier is built, itcan be extremely difficult to regain trust in God. In the sec-ond chapter, "The Betrayal Barrier," Dobson gives goodcounsel for overcoming this barrier-s-or preventing it in thefirst place. First, God does not single people out for sor-row; believers face the same hardships that nonbelieversexperience. Second, we shouldn't lean on our own under-standing or the advice of amateur theologians. Dobson givesscriptural examples noting that all the writers and giants of••••••••........ ----------------------- 2Leaven, Vol. 4 [2012], Iss. 4, Art. 16http://digitalcommons.pepperdine.edu/leaven/vol4/iss4/16faith suffered similar hardships. They didn't always knowwhy they were suffering. Scripture tells us to expect hard-ships and suffering but encourages us to remain faithful,joyful, and thankful.Dobson then makes the assertion "God makes senseeven when He doesn't make sense." This apparently con-flicting assertion is based on his understanding of God infour specific areas: (I) God is present and involved in ourlives, even when He seems to be deaf or on an extendedleave of absence, (2) God's timing is perfect, even whenHe appears to be catastrophically late, (3) For reasons thatare impossible to explain, we human beings are incrediblyprecious to God, and (4) Our arms are too short to box withGod. Dobson gives some examples and convincing argu-ments for these beliefs in the remainder of this chapter. Healso gives good advice on how we can and should allowGod to be sovereign.In the fourth chapter, Dobson tells his readers they haveonly two basic choices: Continue to be angry with God, orlet God be God and admit you don't understand and maynever understand. The example of Abraham is given.Though confused about how God intended to fulfill Hispromise, Abraham nevertheless believed God's promise. Itis up to us, says Dobson, to decide whether we will be faith-ful through the confusing times or give way to despair.What is God's role in situations that are confusing anddisappointing? Dobson addresses this question along withprayer, faith healing, and glib answers by unthinking (butwell meaning) people in the next chapter. He concludes byassuring us that God is always there and won't let us down,but that he isn't going to let us off easy, either.The second section of the book addresses the same is-sues as the first section, but at a deeper level. Dobson be-gins by allowing that God permits adversity in order to helpus become strong. Christian life was never meant or prom-ised to be easy. We are in a spiritual war every day andneed to be in the best shape possible to cope with the dartsand arrows sent our way by Satan. The close interrelation-ship between mind, body, and spirit causes the Lord to askus to strengthen our resolve and meet our difficulties head-on. Flabby, overindulged, pampered Christians don't havethe stamina to fight the battle. Dobson's contention is thatChristians used to focus more on the fact that they were ina battle, while today's Christians focus more on using Godto have a successful life. It is bad theology to imply thatChristians will always have a good life: we must build ourfaith on something besides always having a trouble-freelife. We should permit the Lord to use our weaknesses forJob 55His purposes. Christians need to be tough, and their faithmust be tough. In addition, Dobson also cautions that be-fore we blame God for our problems, we need to take alook at ourselves. Sinful behavior sometimes is the causeof troubles. For example, sexual promiscuity leads to sexu-ally transmitted diseases, smoking to lung cancer, and soon. Thus, some of our trials and tribulations may be of ourown making, and we should examine ourselves before blam-ing God.Dobson concludes the book with his own "hall of fame,"a discussion of his heroes in the faith. He again addressesthe issue of the barrier we can allow to come between usand God, and describes different situations where this islikely to occur. He encourages us to expect hardships, toknow that God will use them for His purposes, and to re-member that He promises they won't be more than we canbear.This book is replete with touching stories, examples,and perceptive insights that can be helpful in dealing withdifficult circumstances. Although it provides no answers tospecific problems of suffering, it does offer good advice,comfort, and a realistic hope for dealing with the problemsof tomorrow.STEPHENANDJOYCEKRAMARare members of the Churchof Christ, currently attending in Camarillo, California. Theyare the parents of five children, one of whom died of can-cer at the age of six and one-half.Bruce Shelley and Marshall Shelley. The ConsumerChurch: Can Evangelicals Win the World WithoutLosing Their Souls? (Downers Grove, Illinois:Intervarsity Press, 1993). Reviewed by Robin D.Perrin.The basic premise of this book should be reasonablyclear from the title and from the illustration on the frontcover: a saxophone and surfer inside the curl of a large wave.Californians may be immediately reminded of evangelicalmovements like the Vineyard Christian Fellowship andCalvary Chapel, which have created a "culture current"version of evangelicalism that has proved especially attrac-tive to Baby Boomers. In The Consumer Church, the fatherand son pair of Bruce and Marshall Shelley examine thedilemmas facing market-oriented churches like these.>3Kramer and Kramer: When God Doesn't Make Sense, James C.DobsonPublished by Pepperdine Digital Commons, 201256 Leaven. tall. 1':1':10The first part of the book is a reminder of our call foroutreach in the church. The Shelleys criticize churches thatare too self-absorbed--churches that, in their words, "tendto operate with their own members in mind .... The ap-proval or disapproval of the pastor's ministry is based onthe 'care of the saints.' As a result, many congregations andministries tend to grow older and smaller, comforted by thefact that 'things are the way they've always been.' Thedeeper the traditions and the commitment to 'our ownpeople,' the more likely the possibility that the ministry orcongregation will dwindle to the aging few" (37-38).The Shelleys maintain that in our increasingly secularand unchurched society, many churches have begun to rec-ognize that they must make the Gospel appealing to peoplewho have not grown up in the church. It must be under-standable and it must be attractive. For many of the churchesabout which the Shelleys are writing, the outreach has beentargeted at Baby Boomers. Now in their thirties and forties,the Baby Boomers have had much to do with the declinesin the mainline churches and the growth in evangelicalchurches. Compared to their parents, they are busy andmobile. As a result, they are more likely to be church shop-pers, focusing on individual needs rather than institutionalcommitments.In many ways the Shelleys applaud those churches thathave tried to appeal to unattached Boomers with a "culturecurrent" style. But the "entrepreneurial spirit" of thesechurches poses two main problems. First, in an attempt tosell their product, some churches are making compromisesthey perhaps should not be making. Tom between the oftencompeting objectives of faithfulness and effectiveness, somechurches offer a shortcut version of faith and serv ice that isnot responsible. Many are not communicating the cost offollowing Christ.Second, the Shelleys also remind us that we cannotneglect the needs of our current members. To these people,denominational traditions are important. Traditions remindus of who we are. Indeed, we find community in our tradi-tions. Once again, the Shel\eys are searching for a balancebetween being market-driven and tradition-bound.Like many of us, I suppose, the Shelleys have watchedthe selling of evangelicalism with mixed emotions. Theyare not quite sure what to think of evangelical televisionand radio programs, of contemporary Christian music, ofevangelical books, T-shirts, and bumper stickers. They cer-tainly recognize the advantages of translating the Gospelinto a "culture current" dialect, but they wonder aloud aboutwhether the success of evangelicalism is due more to mar-keting skills than anything else. The Shel\eys do not offer ablueprint for how to do it right, but rather a challenge forhow to attempt to do it right. "The primary need in the min-istry of the church today is a recovery of the feeling of home.In tradition-minded churches this will mean a willingnessto change in order to be effective in shaping the church inways that will give secular-minded Americans a sense of'fit.' ... But in many progressive and growing churchesthis will mean looking ahead to the biblical ideal we havecalled 'community'-the sense of security and family unitythat comes when members know who they are and whattheir Father expects them to do" (p. 232).ROBIND. PERRINteaches Sociology at Pepperdine Univer-sity, Malibu, California.4Leaven, Vol. 4 [2012], Iss. 4, Art. 16http://digitalcommons.pepperdine.edu/leaven/vol4/iss4/16

When God Doesn\u27t Make Sense, James C.Dobson

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When God Doesn\u27t Make Sense, James C.Dobson

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