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Ministry in a Secular Age #6
The Church in an Age of Secular Mysticisms: Why Spiritualities without God Fail to Transform Us
Post-Christian life and society do not eliminate a desire for the transcendent; rather, they create an environment for new and divergent spiritual communities and practices to flourish. We are flooded with spiritualities that appeal to human desires for nonreligious personal transformation. But many fail to deliver because they fall into the trap of the self.
In the last book of the Ministry in a Secular Age series, leading practical theologian Andrew Root shows the differences between these spiritualities and authentic Christian transformation. He explores the dangers of following or adapting these reigning mysticisms and explains why the self has become so important yet so burdened with guilt—and how we should think about both. To help us understand our confusing cultural landscape, he maps spiritualities using twenty of the best memoirs from 2015 to 2020 in which "secular mystics" promote their mystical and transformational pathways. Root concludes with a more excellent way—even a mysticism—centered on the theology of the cross that pastors and leaders can use to form their own imaginations and practices.
In the last book of the Ministry in a Secular Age series, leading practical theologian Andrew Root shows the differences between these spiritualities and authentic Christian transformation. He explores the dangers of following or adapting these reigning mysticisms and explains why the self has become so important yet so burdened with guilt—and how we should think about both. To help us understand our confusing cultural landscape, he maps spiritualities using twenty of the best memoirs from 2015 to 2020 in which "secular mystics" promote their mystical and transformational pathways. Root concludes with a more excellent way—even a mysticism—centered on the theology of the cross that pastors and leaders can use to form their own imaginations and practices.
280 pages, Kindle Edition
Published October 10, 2023
20 people are currently reading
132 people want to read
About the author
Andrew Root
63 books123 followersAndrew Root joined Luther Seminary in 2005 as assistant professor of youth and family ministry. Previously he was an adjunct professor at Wesley Theological Seminary, Washington D.C., and Princeton Theological Seminary, Princeton, N.J.
Root received his bachelor of arts degree from Bethel College, St. Paul, Minn., in 1997. He earned his master of divinity (2000) and his master of theology (2001) degrees from Fuller Theological Seminary, Pasadena, Calif. He completed his doctoral degree from Princeton Theological Seminary in 2005.
Root's ministry experience includes being a gang prevention counselor in Los Angeles, youth outreach directed in a congregation, staff member of Young Life, and a confirmation teacher. He has also been a research fellow for Princeton Theological Seminary's Faith Practices Project.
Root has published articles in the Journal of Youth and Theology, The International Journal of Practical Theology, and Word and World.
He is a member of the International Association for the Study of Youth Ministry and the International Bonhoeffer Society.
Root received his bachelor of arts degree from Bethel College, St. Paul, Minn., in 1997. He earned his master of divinity (2000) and his master of theology (2001) degrees from Fuller Theological Seminary, Pasadena, Calif. He completed his doctoral degree from Princeton Theological Seminary in 2005.
Root's ministry experience includes being a gang prevention counselor in Los Angeles, youth outreach directed in a congregation, staff member of Young Life, and a confirmation teacher. He has also been a research fellow for Princeton Theological Seminary's Faith Practices Project.
Root has published articles in the Journal of Youth and Theology, The International Journal of Practical Theology, and Word and World.
He is a member of the International Association for the Study of Youth Ministry and the International Bonhoeffer Society.
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Displaying 1 - 17 of 17 reviews
January 25, 2024
Best book of Root’s secular age series. Chapter five was some of the best cultural commentary I have read.
August 9, 2024
First book I’ve seen on the phenomena of individualized spiritual mystic pathways (which I see in our culture all the time!), what’s led to them, how to learn about them (read memoir!), and how to engage them. This is a needed discussion if we desire to engage God’s mission in our time. The project is dense, but that’s to be expected from an academic perspective. Root’s Lutheran theology of the cross, confession and surrender, are a compelling as a missional approach.
August 18, 2025
Deze tijd is een tijd van memoires: diverse mensen schrijven hun levensverhaal op waarin ze vertellen over een transformatie van hun leven en waarin ze ruimte hebben voor een bepaalde spiritualiteit. Het zijn echter, zo constateert Andrew Root, vooral levensverhalen zonder een God die in hun leven ingrijpt.
Het protestantisme is vatbaar voor zulke levensverhalen zonder God, aldus Root. Het protestantisme slaagde er niet goed in om spiritualiteit en het dagelijks leven te combineren. Spiritualiteit kon leiden tot een leven buiten de wereld. Van de weeromstuit koos de seculiere tijd voor het alledaagse en gaf daarbij de spiritualiteit op.
En toch komt in bepaalde memoires een combi van spiritualiteit en het dagelijks leven terug. Het is verrassend dat deze seculiere tijd, waarvan je zou denken dat die weinig op heeft met spiritualiteit, toch aandacht heeft voor spiritualiteit en voor transformatie. Dat komt door de thematiek van schuld. Anders dan de Verlichting dacht, is de thematiek van schuld niet verdwenen. In deze tijd waarin je het beste uit jezelf moet halen, is de thematiek van schuld paradoxaal genoeg weer teruggekomen. Mensen falen ten opzichte van hun eigen gestelde doelen.
Er zijn twee soorten manieren om toch het beste uit jezelf te halen: (1) door een uniek zelf te etaleren, (2) of door een heroïsche daad neer te zetten. In beide gevallen heb je geen God nodig voor je levensverhaal. Degenen die een uniek zelf etaleren zijn vooral mensen die exclusief-humanistisch denken. Degenen die een heldendaad neerzetten, zijn mensen die juist dwars op de cultuur staan. In de laatste categorie gaat het om mensen met een extreme gerichtheid op de natuur, ondanks de druk van een "straight" leven toch kiezen voor een queer-bestaan, mensen die extreme sportprestaties neerzetten.
In beide gevallen speelt God geen rol in hun levensbeschrijving. Maar ook de dood niet. Het zijn degenen die geconfronteerd worden met de dood of met teleurstelling en falen, die geen heldendaad kunnen neerzetten en ook niet een uniek zelf kunnen etaleren. Deze mensen leren, door schade en schande, dat er meer is in het leven dan een leven waarin je floreert. Deze mensen beseffen dat er iets is dat het floreren als mens overstijgt (beyond). Deze beyonders hebben ruimte voor God. Soms gaan ze tot hun eigen verrassing ook bidden. Ze beseffen dat wat het leven het leven maakt uiteindelijk alleen maar ontvangen kan worden.
Root pleit daarom voor levensverhalen, met een houding van receptiviteit. Hij betrekt daar de theologie van het kruis op: God wordt allereerst gevonden in onze duisternis, daar waar het leven stuk gaat.
Het boek van Root is niet altijd even makkelijk, omdat Root via cultuurfilosofie wil kijken naar de herkomst van deze culturele ontwikkelingen. Rousseau komt voorbij als de eerste die een leven zonder God en zonder schuld wil beschrijven. Husserl en Heidegger komen voorbij met hun aandacht voor het dagelijkse leven. Rosenzweig die christen zou worden, maar toch Jood blijft speelt een rol. Hij blijft Jood, omdat hij vreest dat het christendom een verlossing uit de wereld zou betekenen. Als Jood kan hij het christendom blijven herinneren dat verlossing in deze wereld plaatsvindt. Dyonisius de Areopagiet en de Rijnlandse mystiek (meester Eckhardt) komen voorbij. Net als Luther. Een belangrijke rol is weggelegd voor de cultuurkritiek van de Koreaans-Duitse filosoof Byung-Chul Han.
De leidende gedachte van Root in dit boek is dat ook in deze seculiere tijd levensbeschrijvingen nodig zijn waarin rekening gehouden wordt met een God die ons leven binnenkomt en van buitenaf in ons leven ingrijpt.
Het protestantisme is vatbaar voor zulke levensverhalen zonder God, aldus Root. Het protestantisme slaagde er niet goed in om spiritualiteit en het dagelijks leven te combineren. Spiritualiteit kon leiden tot een leven buiten de wereld. Van de weeromstuit koos de seculiere tijd voor het alledaagse en gaf daarbij de spiritualiteit op.
En toch komt in bepaalde memoires een combi van spiritualiteit en het dagelijks leven terug. Het is verrassend dat deze seculiere tijd, waarvan je zou denken dat die weinig op heeft met spiritualiteit, toch aandacht heeft voor spiritualiteit en voor transformatie. Dat komt door de thematiek van schuld. Anders dan de Verlichting dacht, is de thematiek van schuld niet verdwenen. In deze tijd waarin je het beste uit jezelf moet halen, is de thematiek van schuld paradoxaal genoeg weer teruggekomen. Mensen falen ten opzichte van hun eigen gestelde doelen.
Er zijn twee soorten manieren om toch het beste uit jezelf te halen: (1) door een uniek zelf te etaleren, (2) of door een heroïsche daad neer te zetten. In beide gevallen heb je geen God nodig voor je levensverhaal. Degenen die een uniek zelf etaleren zijn vooral mensen die exclusief-humanistisch denken. Degenen die een heldendaad neerzetten, zijn mensen die juist dwars op de cultuur staan. In de laatste categorie gaat het om mensen met een extreme gerichtheid op de natuur, ondanks de druk van een "straight" leven toch kiezen voor een queer-bestaan, mensen die extreme sportprestaties neerzetten.
In beide gevallen speelt God geen rol in hun levensbeschrijving. Maar ook de dood niet. Het zijn degenen die geconfronteerd worden met de dood of met teleurstelling en falen, die geen heldendaad kunnen neerzetten en ook niet een uniek zelf kunnen etaleren. Deze mensen leren, door schade en schande, dat er meer is in het leven dan een leven waarin je floreert. Deze mensen beseffen dat er iets is dat het floreren als mens overstijgt (beyond). Deze beyonders hebben ruimte voor God. Soms gaan ze tot hun eigen verrassing ook bidden. Ze beseffen dat wat het leven het leven maakt uiteindelijk alleen maar ontvangen kan worden.
Root pleit daarom voor levensverhalen, met een houding van receptiviteit. Hij betrekt daar de theologie van het kruis op: God wordt allereerst gevonden in onze duisternis, daar waar het leven stuk gaat.
Het boek van Root is niet altijd even makkelijk, omdat Root via cultuurfilosofie wil kijken naar de herkomst van deze culturele ontwikkelingen. Rousseau komt voorbij als de eerste die een leven zonder God en zonder schuld wil beschrijven. Husserl en Heidegger komen voorbij met hun aandacht voor het dagelijkse leven. Rosenzweig die christen zou worden, maar toch Jood blijft speelt een rol. Hij blijft Jood, omdat hij vreest dat het christendom een verlossing uit de wereld zou betekenen. Als Jood kan hij het christendom blijven herinneren dat verlossing in deze wereld plaatsvindt. Dyonisius de Areopagiet en de Rijnlandse mystiek (meester Eckhardt) komen voorbij. Net als Luther. Een belangrijke rol is weggelegd voor de cultuurkritiek van de Koreaans-Duitse filosoof Byung-Chul Han.
De leidende gedachte van Root in dit boek is dat ook in deze seculiere tijd levensbeschrijvingen nodig zijn waarin rekening gehouden wordt met een God die ons leven binnenkomt en van buitenaf in ons leven ingrijpt.
June 22, 2024
Analyse von säkularer Spiritualität top mit einigen Aha-Momenten. Anwendung und Bedeutung für den pastoralen Dienst leider wirklich enttäuschend mau…🙃
August 23, 2024
Alright… The Pastor in a Secular Age is a book that shifted my whole paradigm for ministry. But this book…
This book is Root’s best, and is the perfect final installment in his Ministry in a Secular Age series. And that’s not because his last couple of paragraphs made me cry (which they did… damn you, Andy).
And now I’m going to read some Byung-Chul Han and look at some Jeff Koons art.
(I’m assuming it’s a perfect final installment… I haven’t read Congregations in a Secular Age or After Innovation yet… I kinda skipped to the end because this title was killer).
This book is Root’s best, and is the perfect final installment in his Ministry in a Secular Age series. And that’s not because his last couple of paragraphs made me cry (which they did… damn you, Andy).
And now I’m going to read some Byung-Chul Han and look at some Jeff Koons art.
(I’m assuming it’s a perfect final installment… I haven’t read Congregations in a Secular Age or After Innovation yet… I kinda skipped to the end because this title was killer).
September 17, 2024
A strong final entry for Root’s important series. It is occasionally meandering, as the personal biography at times feels more indulgent than necessary. That said, his typology of the contemporary spiritual landscape is quite insightful and his prescription for the 21st century church very helpful, especially for Mainliners who easily lose sight of God’s agency in our overconfidence in our own activity.
April 10, 2025
Probably closer to 3.5/5 as the style of writing was not for me per se. Not terrible, just a repetitive and meandering and sometimes pretentious for humor sake that I didn't find funny. Good insights into mysticism in present 21st century though.
November 16, 2023
The church exists in a secular age. That is the message that Andrew Root has been delivering in a series of books, most of which I have reviewed. With The Church in an Age of Secular Mysticisms Root brings the series of six books (it was by his admission supposed to be a trilogy, but grew to six). This book is, he writes, a companion to the first volume "Faith Formation in a Secular Age."
In this final volume in the series, which has been laying out how the secular has affected the church, causing much of the decline we've experienced. In large part due to our inability to keep up with the secular world. In this final book, Root addresses what he sees as the emergence of spiritualities or mysticism that are secular in nature. That is, they seek the mystical without God. Now forms of Buddhism are nontheistic, but we're not talking about that kind of nontheistic spiritualities. These are spiritualities deeply rooted in the modern secular world. The problem is that these spiritualities do not transform us.
Standing at the center of this conversation is the role of the self, which has become so important in the late modern world. But as he demonstrates in the first four chapters of the book, the self has become weighed down by guilt (something earlier generations sought to set aside). This has led to the search for secular spiritualities that can deal with guilt. Along the way we are introduced to people who express this reality. One form of this is the memoir.
Having laid out the problem of the self and its entanglement with guilt, which leads to a search for spiritualities without God, n chapter 5 he introduces a series of triangles. These triangles are centered on three dimensions of experience. There are the Exclusive Humanists (E.Hums), The belief here is that all forms of flourishing come from within humanity. There is nothing outside or beyond the human. The second corner of this triangle is called here the ones who embrace the Counter Enlightenment. For them, it is the external, but without any reference to God. They focus on the will to power (Nietzsche) and pursue the heroic. Finally, there are the Beyonders, those who operate from a position of submission to God. The E.Hums and the CE's are in agreement that there is no beyond, but they envision the path differently. Of course few of us live at the points, but rather live somewhere along the sides of these three points. He places Mainliners and evangelicals along these sides, with Mainliners on the side between the E.Hums and the Beyonders, while Evangelicals live somewhere between the Beyonders and the CE, with evangelical nationalists close to the CE point, and Mainline Progressives living close to the E.Hums. This chapter does a good job of placing a variety of people and groups along the three sides. In chapter 6, Root returns to the "Mystical Meoirists," he uses a number of memoirists to illustrate where they fall on the three sides of the triangle. Each of these memoirs express aspects of the self.
In the final four chapters Root explores how the Beyonders help us experience transformation. The point he wants to make is that not all mysticism are equal or transformative. They often want to create the smooth, with actions as the obsession(ch. 7). He offers as an alternative in chapter 8 the passive, the receptive, a perspective expressed by Luther who offered a third path besides Meister Eckhart's attempt to balance the active and contemplative ways. In chapter 9, Root introduces us to Pseudo-Dionysius the Areopagite, the mysterious father of mysticism who took the name of Paul's convert but seems to appear somewhere between the third and sixth centuries. His embrace of the via negative influenced later theologians including Maximus the Confessor and others.
The final chapter introduces us to Franz Rosenzweig, a secular Jew who pursued conversion to Christianity, having embraced what Root calls the Marcionism of 19th-century Protestantism, one that sought escape from the world. A conversation with his cousin led him to reject this Marcionism and embrace the world, but also decide not to convert to Christianity. What Rosenzweig does is discover that to love God is to love the world.
In this final volume in the series, which has been laying out how the secular has affected the church, causing much of the decline we've experienced. In large part due to our inability to keep up with the secular world. In this final book, Root addresses what he sees as the emergence of spiritualities or mysticism that are secular in nature. That is, they seek the mystical without God. Now forms of Buddhism are nontheistic, but we're not talking about that kind of nontheistic spiritualities. These are spiritualities deeply rooted in the modern secular world. The problem is that these spiritualities do not transform us.
Standing at the center of this conversation is the role of the self, which has become so important in the late modern world. But as he demonstrates in the first four chapters of the book, the self has become weighed down by guilt (something earlier generations sought to set aside). This has led to the search for secular spiritualities that can deal with guilt. Along the way we are introduced to people who express this reality. One form of this is the memoir.
Having laid out the problem of the self and its entanglement with guilt, which leads to a search for spiritualities without God, n chapter 5 he introduces a series of triangles. These triangles are centered on three dimensions of experience. There are the Exclusive Humanists (E.Hums), The belief here is that all forms of flourishing come from within humanity. There is nothing outside or beyond the human. The second corner of this triangle is called here the ones who embrace the Counter Enlightenment. For them, it is the external, but without any reference to God. They focus on the will to power (Nietzsche) and pursue the heroic. Finally, there are the Beyonders, those who operate from a position of submission to God. The E.Hums and the CE's are in agreement that there is no beyond, but they envision the path differently. Of course few of us live at the points, but rather live somewhere along the sides of these three points. He places Mainliners and evangelicals along these sides, with Mainliners on the side between the E.Hums and the Beyonders, while Evangelicals live somewhere between the Beyonders and the CE, with evangelical nationalists close to the CE point, and Mainline Progressives living close to the E.Hums. This chapter does a good job of placing a variety of people and groups along the three sides. In chapter 6, Root returns to the "Mystical Meoirists," he uses a number of memoirists to illustrate where they fall on the three sides of the triangle. Each of these memoirs express aspects of the self.
In the final four chapters Root explores how the Beyonders help us experience transformation. The point he wants to make is that not all mysticism are equal or transformative. They often want to create the smooth, with actions as the obsession(ch. 7). He offers as an alternative in chapter 8 the passive, the receptive, a perspective expressed by Luther who offered a third path besides Meister Eckhart's attempt to balance the active and contemplative ways. In chapter 9, Root introduces us to Pseudo-Dionysius the Areopagite, the mysterious father of mysticism who took the name of Paul's convert but seems to appear somewhere between the third and sixth centuries. His embrace of the via negative influenced later theologians including Maximus the Confessor and others.
The final chapter introduces us to Franz Rosenzweig, a secular Jew who pursued conversion to Christianity, having embraced what Root calls the Marcionism of 19th-century Protestantism, one that sought escape from the world. A conversation with his cousin led him to reject this Marcionism and embrace the world, but also decide not to convert to Christianity. What Rosenzweig does is discover that to love God is to love the world.
January 29, 2024
Andrew Root’s whole “Ministry in a Secular Age” series is a must read for Christians who want to get a handle on what time it is and significant reconsiderations of who we are, what we are about, and what we are doing. This concluding volume, The Church in an Age of Secular Mysticisms: Why Spiritualities Without God Fail to Transform Us, does not disappoint.
I always find it challenging to review works by Root in this series because there’s so much going on and it’s nearly impossible for me to keep it all straight. But here goes.
Root interlaces his experiences over the past few years, concluding in a gut-wrenching way, and in the process explains his interest in and consideration of what he deems “secular mysticisms.” In this he recognizes how modern Western society remains God- and spirituality-haunted, and the “secular mysticisms” are the ways in which many in society end up exploring spirituality in a secular age.
There are three main streams of mystical thought in this age: a “humanist” strand, a “counter-enlightenment” strand, and the “Beyonder” strand, according to his framework. He explains all three: the “humanist” one prevalent in liberalism and the pursuit of social justice; the "counter-enlightenment” as the one prevalent in conservatism in its current expressions; and the way he will advocate, the way of the “beyonder.”
He does well at showing how despite all their differences, the “humanist” and the “coutner-enlightenment” forms of secular mysticism all end up making it about the self and the development of the self, and in this he finds their great failings. He spends much time in the thought of Bul, Luther, Pseudo-Dionysius the Areopagite, Rosenzweig, and others in expressing these limitations and encouraging cultivation of the “Beyonder” type of mysticism.
The “Beyonder” perceives a God greater than he or she and thus looks beyond him or herself in this kind of mysticism. In the end, the mystical path of the “Beyonder” is a kind of holy resignation, a submission to that which is beyond them and anything they could imagine. It’s a confession the self can only imagine, improve, and do so much.
As with all the books in the “Ministry in a Secular Age” series, it’s nearly impossible to do it any kind of justice in a short review. There’s a lot to process and consider here, and much that is profitable.
I always find it challenging to review works by Root in this series because there’s so much going on and it’s nearly impossible for me to keep it all straight. But here goes.
Root interlaces his experiences over the past few years, concluding in a gut-wrenching way, and in the process explains his interest in and consideration of what he deems “secular mysticisms.” In this he recognizes how modern Western society remains God- and spirituality-haunted, and the “secular mysticisms” are the ways in which many in society end up exploring spirituality in a secular age.
There are three main streams of mystical thought in this age: a “humanist” strand, a “counter-enlightenment” strand, and the “Beyonder” strand, according to his framework. He explains all three: the “humanist” one prevalent in liberalism and the pursuit of social justice; the "counter-enlightenment” as the one prevalent in conservatism in its current expressions; and the way he will advocate, the way of the “beyonder.”
He does well at showing how despite all their differences, the “humanist” and the “coutner-enlightenment” forms of secular mysticism all end up making it about the self and the development of the self, and in this he finds their great failings. He spends much time in the thought of Bul, Luther, Pseudo-Dionysius the Areopagite, Rosenzweig, and others in expressing these limitations and encouraging cultivation of the “Beyonder” type of mysticism.
The “Beyonder” perceives a God greater than he or she and thus looks beyond him or herself in this kind of mysticism. In the end, the mystical path of the “Beyonder” is a kind of holy resignation, a submission to that which is beyond them and anything they could imagine. It’s a confession the self can only imagine, improve, and do so much.
As with all the books in the “Ministry in a Secular Age” series, it’s nearly impossible to do it any kind of justice in a short review. There’s a lot to process and consider here, and much that is profitable.
March 31, 2025
Root maps how we got to our current cultural moment and gives some explanation as to why we tend to find it exhausting and bewildering. In short, we’ve opted for performing our own inner magnificence to the world as the solution to our ills. And it isn’t working. What will actually set us free an encounter, through confession and surrender, with the God who is Beyond.
Root’s insights are fascinating and helpful, especially the chapter on Byung-Chul Han, and I imagine I’ll be chewing on them for a while. But, dang, dude needs an editor. Repeats himself quite a bit. This book could have been at least 75 pages shorter.
Root’s insights are fascinating and helpful, especially the chapter on Byung-Chul Han, and I imagine I’ll be chewing on them for a while. But, dang, dude needs an editor. Repeats himself quite a bit. This book could have been at least 75 pages shorter.
January 2, 2025
An excellent continuation of Root's theology; despite (typically) diving deeper than necessary into some of his philosophical sources, he makes a readable and engaging argument that memoirs function as contemporary mystical texts and posits how the contemporary church might reclaim confession and surrender to God as the faithful alternative.
October 26, 2023
Another home-run from Andy Root and the Ministry in a Secular Age series. The triangle is brilliant. I love the unique angle this one brings to the series as a whole. Must-read material for pastors and ministry leaders today.
Full video review here: https://youtu.be/bZ94Gt_YaZM
Full video review here: https://youtu.be/bZ94Gt_YaZM
November 17, 2023
Thought the descriptions of secular mysticism’s were great. However, in the last couple of chapters I felt that there could have been a little more on its connection to faith and ministry. He hits on it briefly, but it feels rushed compared to the rest of the book.
October 11, 2023
I need to get a physical or digital copy to take a closer look at the triangles in chapter 5!
April 30, 2024
Dense book explaining the ways people seek transformation.
June 2, 2025
Paradigm shifting. I've drawn the triangle he presents a number of times (though on one seems to get quite as excited about it as I do). Was a sort of companion for my preaching of 1 Corinthians. The reading of it alongside preaching 1 Cor was not planned, but turned out to be really helpful for acknowledging and critiquing the magnificence we all long to be part of.
November 25, 2024
If you are in ministry, a Christian or even vaguely spiritual in 2024 or beyond this point this is a must read. I read this in conjunction with watching the first season of 'Beef'. The show simply acted as a live production of the dominating secular mysticisms and their inherit inability to transform us culminating in the transcendent openness through the cross-death experience. Regardless of show-watching this book and this entire series presents a positive way to be Christian, do ministry and live as Christian community in our new secular age that isn't based on going back to a mythical past, setting oneself in antagonism with this shift or pretending it's not happening while becoming the worst stereotypical versions of secular and postmodern. Of the options on the table for the communities of Jesus in the 21st Century this option that Root develops with a cloud of witnesses is by far the most faithful and promising.
Displaying 1 - 17 of 17 reviews