Five Smooth Stones

There have been many methodologies rising and falling in doing ministry. In The Five Smooth Stones, McQuilkin is trying to wed theology to ministry. He organizes this book into five units. (1) The Bible: making it the functional authority; (2) The Congregation: aligning it with the biblical purposes; (3) The Spirit: releasing his energizing power; (4) The Plan of Redemption: the mission of every disciple; (5) The Lord Jesus: gauging servant leadership.

In the first unit, McQuilkin discusses about the Bible. He stars with developing a grid to evaluate Church ministry (5). He argues that the full authority of Scripture has eroded. We often claim our submission to Scripture as our ultimate authority, at the same time we replace Scripture with other resources to guide our decisions and direct our work (functionally). We draw the finding of psychologists to explain sanctification, or research of cultural anthropologist to order our mission strategies (4). He points out contemporary challenges to biblical authority: postmodern thinking and the therapeutic captivity of sanctification. He then touches on the subject of postmodernism where our claims that the Spirit of God chose to inspire the words of biblical authors -communicate truth, the Bible is reliable and final source of all truth, and church should believe and live by it are rejected. He further examines this movement and lists some element to adopt, adapt, and to oppose from postmodernism (17-21). As he discusses therapeutic theology, he references Paul C. Vitz: “...The general perspective provided by bad psychology is that we are all victims of past traumas, abuse, and neglect caused by other people... Many of us see ourselves as victims (sinned against), but fewer of us recognize ourselves as victimizers, as sinner" (25). What comes next is the belief that we are not responsible for our bad actions, since they are caused by what others have done to us. He further points out that theology, more than therapy, builds an immune system to keep person from breaking (27).

In the second unit, he focuses examining church. In worship, McQuilkin discusses the old (the glory) and new paradigm (worship equal to sing) of worship before he emphasizes the Jesus\' paradigm, where worship must be done in spirit and in truth. It is a lifetime loving intimacy with God and obeying and aligning our lives with the truth. In church community, the practice of worship as the whole elements of the service, must include thanksgiving, praise, and adoration. He also points out the question of seeker-friendly music that often just an entertainment -not worship. However, he does not object on the using of this kind of music in a church, which I would highly disagree with. He then talks about discipleship. McQuilkin handles this chapter very well. He looks on how Jesus taught to the disciples, and to the multitudes. Following this, he outlines his steps of teaching the seekers with topical messages on key doctrines, then focus on teaching on faith growth (i.e. John), then focus on establishing a solid doctrinal foundation (i.e. Romans) (51). He also points out the important of small group, mentorship, and accountability. His next topic is member care where he writes that we must carry one another as the body of Christ, not just in spiritual, but also emotional, physical, and material (65). In the last part of this unit he writes about welfare. This is another important aspect that church must seek to promote community welfare. As a body of Christ, we must reach out to the community in act of mercy and justice.

McQuilkin moves to the topic of Holy Spirit in unit three. He defines the gifts from the biblical list. He writes that defining the gift “helps to think of the purposes of the church as defined by Scripture” (81). He also makes clarification on what the gifts are not. Spiritual gifts are not simply natural talents, but it does not mean that God cannot give someone Spirit’s gift package that inline with his natural talents. The gifts are distributed for the purpose of accomplishing God’s purpose in and through church. He further talks on how to help church members to discover and exercise their gifts in the church. On the last part of this unit, he talks about prayer as “connection with the Spirit that lets the wisdom and power flow” (102).

Unit four focuses on the mission. He looks on God’s character, God’s activity, God’s promises and God’s command as the biblical based of Christian mission. “Because God is love, world evangelism is central in his thinking” (115), and the incarnation of Jesus Christ is the greatest missionary act in all history (116). God’s promises are the assurance that the plan of redemption will happen. McQuilkin then emphasizes that God’s commands require that we follow God’s example in mission (118). He further talks about witnessing and evangelizing. He asserts that every Christians are called to witness, but certain people are gifted to do evangelism. In next chapter of this unit, McQuilkin evaluates the short-term mission. He argues that God has commissioned his church to disciple nations, and it is impossible to do that in a short-term period. He also evaluates the way we give financial support for mission work. He also points out that church should take part in partnering in prayer with those who are in mission field.

In the last unit of this book, McQuilkin emphasizes the Lordship of Christ. So, what it means for Christ to be Lord of the church? He addresses servant leadership that based on Jesus himself as the role model. McQuilkin then outlines the characteristic of godly leaders based on 1 Peter. He writes that without this “Christ’s way” (184) leadership, unity and purity of the congregation will be broken.