The Irresistible Revolution: Living as an Ordinary Radical | 
| Author: Shane Claiborne
Publisher: Zondervan
List Price: $14.99
Buy New: $8.34
You Save: $6.65 (44%)
New (50) Used (23) from $4.76
Rating:  129 reviews
Sales Rank: 674
Media: Paperback
Pages: 368
Number Of Items: 1
Shipping Weight (lbs): 0.5
Dimensions (in): 7.1 x 5 x 0.9
ISBN: 0310266300
Dewey Decimal Number: 277.3083092
EAN: 9780310266303
ASIN: 0310266300
Publication Date: February 1, 2006
Availability: Usually ships in 1-2 business days
Shipping: Expedited shipping available
Condition: PERFECT. WE SHIP 3 TIMES DAILY, orders to us by 3:30 pm EDT are out the same day.
| |
| Similar Items:
|
| Editorial Reviews:
Product Description
Using unconventional examples from his own life, Shane Claiborne stirs up questions about the church and the world, and challenges readers to truly live out their Christian faith.
|
| Customer Reviews: Read 124 more reviews...
 Deeply Flawed May 17, 2007
PK (Flemington, NJ)
348 out of 516 found this review helpful
This is a difficult book to review. I found myself occasionally writing a hearty "Amen!" in the margin only to find the next dozen pages full of utter nonsense and dangerous error.
On the positive side, one has to be impressed with Shane Claiborne's commitment to live out a radical Christianity as opposed to a watered down version that is more indebted to pop-culture than to Christ and the Bible. He occasionally has keen insights regarding western Christianity such as his criticisms of our infatuation with all things big and flashy, or the ease with which we pacify our consciences with symbolic acts that distance us from truly needy people.
But the book suffers from numerous flaws that make it impossible to endorse. To begin with, it changes the mission of the church from that given by Christ in the Great Commission. Claiborne dreams of "creating another world," a "safer more sustainable world" (pp. 25, 221) that suspiciously bears more resemblance to the Democratic party platform than it does the Bible. For all of his complaints about the church succumbing to culture, he seems to be oblivious to the fact that his dream bears striking resemblance to the utopian visions of the cultural left in the west (with the exception of abortion). He repeatedly states that this vision was the vision of the early church with no references or citations from the early fathers to justify his claim and conveniently ignores the fact that the Apostles of the New Testament era engaged in no social activism of the sort he routinely endorses. Jesus clearly warned us against the notion that the world is a perfectible place: at least apart from his return to establish the Kingdom. He warns against false messiahs who would claim to be able to save a deteriorating world (Matt. 24:4-14). In short, the mission of the church is not to redeem society, end poverty, save the environment or prevent wars. Rather, its mission is to proclaim the gospel of salvation from sin through the death, burial and resurrection of Jesus Christ (Matt 28:18-20). The depth of his confusion here is evident when he describes true conversion in terms of environmentally conscious activity such as running vehicles on veggie oil and laundry machines powered by stationary bikes (p.149). This is a gospel the Apostles somehow missed!
Second, he advocates actions that are directly disobedient to Scripture. For example, in chapter 2 he tells the story of a bunch of homeless people who illegally take over an abandoned church (St. Edwards) in Philadelphia. When the church threatens to kick them out, he and a bunch of students identify with the homeless people and resist the authorities. Never does he ask the question of whether the need of the homeless people justifies the usurping of a building that does not belong to them. In the light of passages such as I Peter 2:13-21 the answer from a biblical standpoint should be clear. But Claiborne's actions and advice regarding these people runs counter to the New Testament. Certainly, the Catholic church acted poorly in the situation, but so did Claiborne and the people he supported. One sin does not justify another. True biblical faith involves acting with integrity and submission to God's sovereign will even in the midst of injustice. Claiborne and his friends then compound the error by assuming that these poor thieves constituted the true church simply because they are poor people who need shelter. They share communion with them rather than evangelizing them and leading them to the obedience that comes by faith (Rom 1:5). Rather than exposing their sin and leading them to the cross for grace and strength to change their ways, they confer hero status on them. But who cares if it is biblical? It makes for a good story.
This raises a third major problem: a naive view of the poor and of human nature in general. In Claiborne's world there is no indication that the poor are sinners just like the rich - and that both are in need of redemption. They apparently enter the world as blank slates, corrupted only by the culture - a philosophy closer to that of Rousseau than the Bible. He routinely assumes that if the rich simply gave away their wealth to the poor everyone would live happily ever after. The poor are naively assumed to be wise, pure and righteous when in fact, the Bible assumes the opposite. It warns us not only against the danger of showing partiality toward the rich but toward the poor as well (Ex. 23:2-6; Lev. 19:15).
A fourth serious problem is a very sloppy use of Scripture. It starts on the first page of the introduction. In speaking about the issue of human suffering, Claiborne tells us that "Jesus says that if the Christians remain silent, then the rocks will cry out... or the rock stars." (pp. 17-18) He is alluding to Luke 19:40 - but the silence that Jesus condemns there is not a failure to speak against human suffering but a failure to acknowledge Christ's Lordship. Not too many rock stars are willing to break that silence yet! That kind of subtle twisting of Scripture occurs throughout the book. On another occasion he confidently informs us that "one could argue that small portions of the Israelite offering (no more than 10 percent) was given to the Levitical priesthood (Neh. 12:47)." The rest according to Claiborne was redistributed to the poor. But the very passage he cites in Nehemiah says just the opposite! The entire tithe went to maintaining the Levitical priesthood. In fact, the tithe was a tax that was not even progressive. Poor and rich alike paid the same percentage rate! The parable of the Sheep and the Goats is likewise twisted repeatedly. Based on the parable Claiborne assures us that we will be judged on the basis of "how we cared for the poor" (pp. 102,158) when in fact, the parable speaks not of the world's poor but, as Jesus puts it, "the least of these brothers of mine." (Matt 25:40) The point of the parable is that our estimate of Christ will be known by how we treated His disciples, in whom His presence truly resides - not the poor of the world. In Claiborne's Bible, the story of the anointing of Jesus at Bethany (p. 160, John 12:1-7) teaches us not about the priority of worshiping Christ over charitable giving as I had always thought, but the proximity of the poor, the story of the rich young ruler (p. 174, Mark 10:17-27) is no longer about one man's misplaced priorities (money over God) but "about the nature of the Kingdom of God, whose economy is diametrically opposed to that of the world," (p. 160) and the generosity of the early church becomes economic redistribution!
Not only does he use Scripture carelessly, he also raises up other sources of truth on a par with Scripture. Thus at one point he urges us to listen to the voice of God where we least expect it: in a baby refugee, in crack addicts, in displaced children, etc. (p. 22) On another occasion he informs us that he "learned more about God from the tears of homeless mothers than any systematic theology...." (p. 51) What exactly he learned, he never tells us. In formulating another dream to live by he utilized 3 basic sources: "the early church and to the Scriptures and to the poor." (p.119) Here the Scripture is sandwiched between the early church and the poor and of the 3, the last seems to hold the most sway over his thinking! This is evident in the story of the homeless people's seizure of St. Edwards. In Claiborne's account, the poor people inform the authorities that God had spoken to them and He has given them permission to stay (p. 59). Never once is the teaching of the Bible consulted and for good reason - if they had, they would have heard a different voice from God.
Fifth, he casually dismisses the importance of theological truth. At one point he informs us that "religious doctrines just aren't very compelling, even if they're true" (p. 28) opting instead for stories. This is not the Christianity of the Apostles who warned about those who would lead people away from "sound doctrine" by means of "myths" (II Timothy 4:3-4). But unlike those Apostles, Claiborne is "not trying to spread a doctrine or theology (p. 348). Of course, whether he realizes it or not, he does have a theology - it is just not well thought out. We get a glimpse of that theology by the theological company that he keeps including Malcolm X (a Moslem civil rights leader who championed violent methods, p. 37) Che Gueverra (a marxist thug, p. 295), John Dominic Crossan (A liberal theologian who denies the bodily resurrection of Christ, p. 240), Michael Moore (A radical left wing activist, p. 301), Steve Chalke (who calls the doctrine of the substitutionary atonement divine child abuse! p. 350), and the World Council of Churches (renowned for supporting liberal theology and Marxist causes, p. 222), to name just a few.
Finally, Claiborne often makes polarizing statements and exaggerations that ultimately make him look ridiculous. For example, he casually equates corporate greed or American consumerism with terrorism! (p.123 - does he really think that Donald Trump is the moral equivalent of Osama bin Laden?), the criminal justice system with slavery! (p. 152 - does he really mean to compare convicted felons with innocent slaves?), charitable giving with returning stolen goods! (p. 164 - if they are really stolen goods why not throw me in jail too?) He misrepresents his opponents especially on issues of pacifism and capital punishment setting up straw men that are easily destroyed. He repeatedly dismisses the "myth of redemptive violence." It is indeed a myth because I have never heard anyone suggest a redemptive violence theory. After casually dismissing his opponents with this ridiculous mischaracterization, he never really interacts with serious thinkers who find pacifism both unbiblical and naive. Nor does he ever explain why so much violence was used and justified in the Bible (Ps 144:1). That would take real effort and theological argument and take away from the feel good stories by which people's emotions are so easily manipulated.
I'm sure Claiborne is really nice guy. But his ideas are mostly shallow, foolish and unbiblical. Admire his zeal for God but also realize that, like the Israelites of Paul's day it is a zeal that is not based on knowledge - and that kind of zeal is a dangerous thing.
 Intriguing, Challenging, at Times Flawed July 2, 2007
Robert W. Kellemen (Crown Point, IN United States)
90 out of 109 found this review helpful
Claiborne lives what many of us have dreamed of but not dared--a radical life of reaching the "least of these." It's hard to read his narratives without thinking, "How could I live like this?" "What would it take?" "Why don't I start?"
And, in part, that's the concern with this book. It skewers "the American dream" to such an extent that it is hard for the truly "ordinary" American to apply it without giving up trying. Had Claiborne been a tad more inviting and a tad more illustrative of how people living the American dream could at least take baby steps toward his revolutionary lifestyle, then perhaps many more would join the "kingdom movement." However, this tends to be the way with 30-something and younger Christian writers. It is all black and white, all or nothing, no middle ground, "my new way or your old highway." For all the talk of grace, some writing like this comes across judgmental and invents a brand new "holier than thou" attitude that yet a new generation 20 years from now will reject. Again, this is not to say that the book is not valid. It is to say that "with just a spoon full of sugar, the medicine goes down. . ."
Additionally, the application of Scripture at times seems more based on leftist cultural interpretation than contextual scriptural examination. For all the talk in the book about being counter-cultural, what seems to happen is that the book is counter-right-wing-cultural, but quite cozy with left-wing-cultural ideology. Regardless of where one stands on political/social issues, we should acknowledge when our exegesis reflects cultural immersion.
Reviewer: Bob Kellemen, Ph.D., is the author of Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction , Spiritual Friends, and Soul Physicians.
We have walked this path before September 5, 2006
Mark Amaral (Fremont, CA USA)
55 out of 91 found this review helpful
As a Catholic priest, I am keenly aware of the vast implications of the Gospel. Shane Claiborne sees his ministry as one centered on applying what he sees in the Gospel and applys it to his everyday life. I think that's great and the book seems to be off to a good start as Shane recounts his "conversion" from a middle-class teenager attending a very average Protestant church in east Tennessee. He quotes the Gospel quite a bit a the start of the book to illustrate his growing interest in ministry but seems bothered by what he perceives as a contridiction in how the Gospel is lived in everyday life. From his initial conversion and adventures in the city and a little college thrown in for good measure, Shane sees his final desitny as a critic of all things capitalistic and market oriented. As I read the book, I read less and less of Jesus and being an authentic follower and more and more of things like economic redistribution, class warfare and political agendas. This is all fine if you are a politician, as Shane comes across to me, but we have to realize that any use of the Gospel for mere temporal, earthly gain runs contrary to what Jesus taught or implied. Yes, I want the hungry fed and the naked clothed but I also want to see save my soul as well. Jesus could have wiped out all those who were attacking him and not suffered the cross. If so, we would not be seeing him as we do today. Shane does a fine job of pointing out the faults of the world and our imbalance of resources, but his manifesto is less religious than it is political. We have gone this route before. It was called Liberation Theology and although he never really names his theology as such, Shane is proposing the same thing. It may be new to Protestant ears but not to Catholic ears. We need to stop pointing fingers and realize that the Gospel includes all of us and we must find a way to help the rich and powerful help those less fortunate rather thna simply say "let's redistribute all the wealth and all will be well". A very provocative work but Shane makes his point in the first two chapters and then repeats himself throughout the rest of the book. Instead of buying this book, watch the movie "Romero" and you can see the same message.
 JESUS WAS HOMELESS December 10, 2006
Kevin L. Nenstiel (Kearney, Nebraska)
47 out of 65 found this review helpful
It's true. Jesus was homeless. Shane Claiborne points it out, too: look at Matthew 8:20, or at Luke 9:58. Jesus was homeless, and He said what we did for the least of these His brothers we did for Him, and the thesis of Shane Claiborne's book is that, when Jesus said these things, He wasn't kidding.
Shane Claiborne is a spokesman for a new movement in the church, in which young people live among the poor and put the gospel into practice. He calls these people "ordinary radicals." Ordinary because they do what they do not to win Peace Prizes and acclaim, but because the people among whom they live were created in the image of God. Radicals because "radical" means "root," and these young people are going down to the roots of society, the people who have been abandoned by the world, and living out the roots of the gospel.
The way of living Claiborne offers is difficult at first. He challenges us the readers to stop measuring ourselves and our faith by the yardstick of the larger world and turn inward, to Christ. Stop trying to be popular and well-liked by men, Claiborne says, and instead be like Christ. It isn't easy. Claiborne admits to being mocked, harrassed, even arrested for trying to live the Gospel. But he has also known the love and respect of those he has served. He has helped others to see the poor and downtrodden as human beings loved of God. And he has lived a life in which he can respect himself and sleep easy at night knowing he has done right by his neighbors.
This book isn't a how-to book for salvation. There are no checklists, no absolutes and thou-shalt-nots. Rather, Claiborne points out that the Gospels have spelled out right living for you. Put yourself aside, don't pursue the acclaim of this world. Don't store up treasure on earth, where moth and rust destroy, but store up your treasure in heaven. It's that difficult and that simple.
Claiborne is an example of true Christ-like living that any Christian should should admire and seek to live up to. He should be proud of this book. And you and I should strive to live up to the standard he is setting for the modern world.
The Kingdom is a Revolution March 19, 2006
MES-DocTheology (Rochester, MN)
37 out of 42 found this review helpful
Shane has captured the complacency found in western Christianity. Personally I prefer deep books on theology, but this author has given us "street-wise" theology that needs to be read by every teen, collegiate, and adult. Shane has taken the essence of the message of Jesus and given a practical and pastoral theology. That does not mean it has become domesticated, not in the least. Shane Claiborne sees the phrase "Kingdom of God" and exchanged the world "Revolution" for the word "Kingdom." Does that make a difference? Not in what Jesus meant, but it greatly changes how people view the practicaly day to day workings of Jesus' life, ministry, teachings, and words. He freely shows how even the words of Jesus existed in the flesh through the works of Ghandi and Mother Teresa. Whether it is sleeping with the lepers or giving away everything he has to feed an empty stomach, Irresistible Revolution grabs the westernized, domesticated, once-a-week Christian and shakes them to the core with ideas and thoughts that rarely enter most church doors on a given Sunday. Does that mean I agree with it all? No. But reading a good book, like Shane's, is like eating fish...there is a lot of meat and a few bones to spit out. But in the end, I think every reader will be greatly satisfied with the meal after feasting on this book.
|
|
|
