Kingdom Triangle: Recover the Christian Mind, Renovate the Soul, Restore the Spirit's Power | 
 enlarge | Author: J. P. Moreland
Publisher: Zondervan
Category: Book
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Media: Hardcover
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Pages: 240
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Dimensions (in): 9 x 6.3 x 1
ISBN: 031027432X
Dewey Decimal Number: 230
EAN: 9780310274322
ASIN: 031027432X
Publication Date: May 5, 2007
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Product Description
Here is penetrating analysis and critique of Western society’s dominant worldviews, naturalism and postmodernism, which have also influenced the church. Moreland issues a bold call to reclaim powerful kingdom living and influence through recovery of the Christian mind, renovation of Christian spirituality, and restoration of the Holy Spirit’s power.
Go to www.kingdomtriangle.com for more information.
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 A Holistic Prescription for Christian Living December 1, 2008
3 out of 3 found this review helpful
Kingdom Triangle is an uncommonly broad prescription for healthy Christian living and effective engagement of secular culture. It addresses the necessities of being grounded in a theistic worldview, experiencing classic spiritual formation, and living in the power of the Holy Spirit. These are the vertices of the kingdom triangle. The author, J. P. Moreland, a professor of philosophy and theology, writes with passion and humility. This book is meaty, challenging, and encouraging.
Part 1, "Assessing the Crisis of Our Age," describes the conflict in western culture between three dominant worldviews: naturalism, postmodernism, and Christian theism. Some readers may find this section slow going, a possibility that Moreland himself acknowledges. However, he challenges Christians to better understand the worldview struggle taking place in our culture and cautions against various elements of naturalism and postmodernism creeping into the church.
Moreland describes naturalism and postmodernism as "thin" worldviews that cannot meet human needs for meaning, value, and drama. Naturalism holds that the physical/material world is the only objective reality. There is no God, no spiritual or immaterial world, no life after death, no purpose, no meaning, and no absolute morality. Naturalism also holds that the hard sciences are the only way, or at least a vastly superior way, of obtaining knowledge. Postmodernism goes even further than naturalism and holds that there is no objective reality or truth at all, not even scientific truth. What we call reality and truth are simply cultural and linguistic constructions that various social groups form as their "narratives." Narratives are simply stories, none of which is better than any other, and none of which is true in the normal sense of the word.
In contrast to naturalism and postmodernism, Christian theism is a "thick" worldview that offers objective value, meaning, and purpose. "Some things really matter and other things don't. Some things have meaning and others don't. ... Some things are right and others are wrong. You can lead a heroic life or waste it. The world in general, and human beings more specifically -- and you in particular -- were put here for a purpose." Moreland does not claim that secular people completely lack these thick attributes, only that their worldviews provide no basis for them. They have most likely borrowed them from other worldviews (often the west's Judeo-Christian heritage).
Moreland does a good job describing the bleakness and everyday unworkability of naturalism and postmodernism, as contrasted with Christian theism. And he asks two questions that go to the heart of the crisis he is attempting to describe. First, is Christianity a "knowledge tradition" or a "faith tradition" (i.e., a tradition that may be true, but cannot be known to be true, and can only be accepted on some basis other than knowledge)? Second, is there such a thing as nonempirical knowledge, including knowledge of morals and of the immaterial world? How one answers these questions affects the robustness of one's faith and the way one engages the culture. Historic Christianity has always claimed to be a knowledge tradition. "Christianity... places knowledge at the center of proclamation and discipleship. The Old and New Testaments, including the teachings of Jesus, claim not merely that Christianity is true, but that a variety of its moral and religious assertions can be known to be true." But if Christians treat Christianity as merely a way of seeing the world that entails something less than real knowledge, they contribute to its marginalization.
Part 1 ends with a summary of the crisis our culture faces, a crisis that Moreland says we have reached through five interrelated paradigm shifts. The first shift was "from knowledge to faith," by which Moreland means faith has largely come to be regarded as nonfactual and nonrational. It is merely a "brute decision of the will to believe something." The second shift was "from human flourishing to satisfaction of desire." The good life (i.e., the life of ideal human functioning and flourishing) used to mean living virtuously; now it often means merely maximizing one's own pleasure. The third shift was "from duty and virtue to minimalist ethics." Minimalist ethics can be summed up in the oft-expressed belief that people should be allowed to do whatever they want as long as it doesn't harm others. Thus, individual freedom is the highest (and sometimes only) good and all moral viewpoints should be tolerated. The fourth shift was "from classic freedom to contemporary freedom." Classic freedom means the power to do what is right, but absent moral knowledge it degenerates into freedom to do whatever one wants to do. The fifth shift was "from classic tolerance to contemporary tolerance." Classic tolerance requires respect for persons, but allows disagreement with their viewpoints. Contemporary tolerance claims that one should not even disagree with or judge another's viewpoints.
Part 2, "Charting a Way Out: The Kingdom Triangle," turns to the three-fold prescription in the book's title. Moreland roughly takes as his model the three factors that were central to Christianity's growth in the first four centuries: the church's persuasive apologetics; the transformed character and compassion of early believers, even in the face of persecution; and the power of the Holy Spirit demonstrated through healing, demonic deliverance, and prophecy. Part 2 is surprisingly practical in the suggestions it offers for Christian growth.
The chapter entitled "The Recovery of Knowledge" addresses the church's need to regain confidence that it possesses real spiritual and ethical knowledge. Scripture portrays knowledge as the foundation for faith. This chapter discusses the nature of knowledge, including the general features of knowledge, the various kinds of knowledge, and a critique of skepticism. It next discusses the nature of faith, which it summarizes as confidence or trust in a person, thing, or proposition. The chapter concludes with several suggestions for growing one's Christian belief. For starters, Moreland urges an honest personal assessment of what one believes, what those beliefs mean, and how strongly one believes them. For some, this exercise may result in a few steps backward, but it is nevertheless the beginning of the way forward. From this assessment, one can develop a list of questions, doubts, and confusions for which one can begin to seek answers. Next, Moreland suggests taking regular risks that stretch one's faith, even if those risks are small. In this vein, he challenges his readers to consider how much of their Christian walk requires God's existence as an explanation, and how much would have happened in the normal course of events. Finally, Moreland suggests the reading of books and sharing of stories about God's miraculous work in the world. He says that believers in the west tend to believe that God is inactive in the world today, but this impression is incorrect.
The next chapter, "Renovation of the Soul," begins by describing the epidemic of "empty selves" in western society. The empty self is consumerist, pleasure-seeking, lacking in community and shared meaning, lacking in personal conviction and worth, and emotionally hungry. The way the church carries out ministry and discipleship must counter this epidemic. First, Moreland suggests a proper understanding of Christian self-denial. That one finds his life by losing it for Christ is a description of reality, not a command. In one sense such self-denial is difficult because it goes against most of our ingrained tendencies. But in another sense, it is easy because it is how we were made to live and flourish. The really hard life is that of the person who needs to be in control, needs to be the center of attention, strives for significance, pours energy into things that don't matter, can't forgive, and is hungry for love. Second, Moreland suggests fostering individual and corporate Christian disciplines. He recommends the classic spiritual disciplines described by many other authors as well as any repeated practice that helps Christian growth, for example, practicing sharing one's faith. Third, Moreland suggests cultivating emotional sensitivity to the inner movement of the soul, by which he seems to mean a kind of emotional awareness and tone that contribute to peace, joy, and confidence in God. To cultivate this sensitivity, he suggests various readings on spiritual formation, use of Christian therapists and spiritual directors, and a type of meditation of the heart.
The final chapter, "Restoration of the Kingdom's Miraculous Power," is the most surprising in the book. It begins by describing the explosive growth of the Christian church in the Third World during the past 50 years, especially since 1980. The church is growing faster than at any other time in history, and this growth represents the single biggest (and least reported) social phenomenon of our time. The connection to this book is that this growth is usually associated with miraculous expressions of God's power, such as healings, demonic deliverances, and prophecies. Many western Christians are skeptical or dismissive of such miracles, probably because our worldviews are more secular than we realize. Nevertheless, Moreland argues that the miraculous element is consistent with Scripture, and he notes that theologians are increasingly abandoning cessationism (the view that miraculous gifts of the Spirit ended with the death of the apostles). Next, Moreland describes a spectrum of Christian views regarding miraculous gifts of the Spirit, from "cessationist," through "open but cautious" and "third wave," to "Pentecostal/charismatic." He cautions Christians at both ends of the spectrum about errors to which they are prone. To believers at the cessationist end, he warns against too much caution and not enough risk-taking, too much sterility and not enough extravagant worship, and too little power in their churches. To believers at the charismatic end, he warns against anti-intellectualism, addiction to spiritual experiences, and not enough attention to the day in and day out processes of discipleship and spiritual formation. Moreland's overarching view is that western Christians need to move toward the charismatic end of the spectrum, a view that mirrors his own spiritual journey. Toward this end he offers several suggestions: desire and seek the miraculous (though not as an end in itself); read about this area of ministry (both instruction and testimonials); seek contact with credible Christians who have experienced miracles; and create opportunities for Christians to share experiences of answered prayer or other miracles.
Overall, this book was a challenging and worthwhile read. It left me with a great deal of material to digest. (One of my purposes in writing this overly long review is to better process what I have read.) I appreciated the author's efforts to present a broad prescription for Christian living, although it is clear that his strength lies in addressing philosophic issues. I also appreciated his humility and conciliatory tone when addressing issues about which Christians disagree. There was only one topic that I found somewhat confusing and under-developed -- the suggestion in Chapter 6 to cultivate emotional sensitivity to the movement of the soul. The topic that influenced me most was the discussion in Chapter 7 about restoring the kingdom's miraculous power. After reading this chapter I have to wonder if my own Christian faith and journey have become too skewed toward the rational. This chapter opened my eyes to different possibilities. The following line (quoting Michael Green) has stuck with me: "Instead of being a community demonstrating the Lord's power, we [western evangelicals] have become one which talks incessantly. We need to remember that 'the kingdom of God is not talk, but power.'"
 Crucial Read September 7, 2008
Kingdom Triangle, by J.P Moreland, is a crucial book--especially for nudging awake the Western church. Moreland is Distinguished Professor of Philosophy at Talbot School of Theology. He has authored or co-authored over one hundred books, articles, journals, and received over twenty-five awards and honors. Moreland has debated from one end of this country to the other in universities, churches, and other public venues. I only mention some of his accomplishments to assure you that Dr. Moreland is eminently qualified to address the subject of Christian worldview and to propose a way forward for the twenty-first century church.
In Kingdom Triangle Moreland discusses the global South and its precipitous growth in Christian conversions enabled and validated by supernatural testimony. In contrast the West seems, by all measures, to be waning in Christian growth, influence, and belief in the supernatural. In this morally and ethically postmodern world, especially in the West, empiricism has infiltrated the church and is denaturing it of its supernatural roots. Scientism has dismissed Christian thought as simplistic, relative subjectivism. Moreland says, "There simply is no established, widely recognized body of ethical or religious knowledge now operative in the institutions of knowledge in our culture, for example, the universities" (p. 76). Moreover, religion is not thought to be "a domain of fact and knowledge, so there are no experts" (p. 92).
We must defend Christianity at this point of attack, and in this Moreland successfully argues the case for nonempirical knowledge in rebutting the scientists and ideologues that wish to marginalize and relegate all religion, especially Christianity, to relativism outside of objective truth: "If it works for you that's fine;" or, "If it feels good to you, just do it, and leave me to what works for me." The "truth" is to be left to what can be observed and measured. Moreland shows how scientism, and its relativistic attitude toward anything outside of its measuring, tares at the very root of what is truth and what really makes humans happy. The good life, he says, is one of "human flourishing constituted by intellectual and moral virtue . . . [a] life of ideal human functioning according to the nature that God himself gave to us" (p. 94). The good life is not a measure of how much pleasure can be had or how much difficulty and pain can be avoided.
Moreland further presses what human life was intended for by contrasting it with what it is not meant to be when he refers to the bane of the empty self: "The empty self is inordinate individualist . . . infantile . . . narcissistic . . . [and] passive" (pp. 142-143). The empty self is false and hides behind a presentation that protects it from the world in order to be safe. It is "a tangled web of internal tapes created by childhood struggles, pain, embarrassment, anxiety, and fear" (p. 141). Moreland's response to the empty self is Christian self-denial in which we are invited to follow Jesus into a different kind of life than that which is empty or false. In this, happiness is expressed in "a life well lived, a life of virtue and character, a life that manifests wisdom, kindness, and goodness" (p. 144). He secondly recommends a spiritually disciplined life in which the disciple's body and mind are brought into control for good and rational service to God and his Kingdom. This is done through disciplines of the body in dependence on the Spirit of God. Thirdly, Moreland suggests that we need to "cultivate emotional sensitivity to the movement within [our] souls" (p. 155).
Not afraid of potential repercussions, Moreland states that the white Evangelical community, in particular, is populated with obsessive-compulsive, left-brained, type A males who are not rightly connected to their emotions. This disconnect follows from a fear that emotions are too subjective and that they cannot be trusted, thus the general fear of any apparent movement of the Holy Spirit over the emotions of people and the sometimes-attendant ecstatic responses displayed.
Moreland, however, reminds us that such a display, often led by charismatic/Pentecostal believers, cannot be let-off without some scrutiny. The charismatic/Pentecostal community cannot be left with "an addiction to special experiences of the manifest presence of God as a substitute for the day-to-day process of cultivating a rich inner life as that process is captured in the church's formative literature." (p. 156).
In his final chapter, Moreland may surprise some of his regular readers. He argues for the third side or vertex of the triangle as an acceptance and restoration, in church communities, of the "Kingdom's miraculous power." He cites a few statistics to show how the global South is leading the way, even exploding, in the manifestation of the Christian conversions due in large part to the Spirit's manifest power (pp. 166-168). People are able to see that God is living and cares about the needs of the disenfranchised, the hungry, the sick, the imprisoned, and the "leprous." Moreover, God is reaching the Muslim, Buddhist, and Hindu by his miraculous mercy and grace. After assuring the cessationists that their work and "emphasis on Scripture and theology is critically needed today," Moreland encourages them to continue in this much-needed endeavor and then goes on to lovingly admonish them. I quote this admonishment here in brief:
But frequently, you are too cautious and too concerned about "being in control" to allow things to get messy and to take risks where you may look foolish if God's manifest presence does not show up. Too often, you are defensive and stuck in tradition for its own sake. There is too little power in your churches, too little extravagant worship in which your people pour out their hearts to God on Sunday. Too much of your church's accomplishments can be explained without there needing to be a God to explain them. Things are too predictable and too, well, American (p. 180).
Moreland speaks with authority. In addition to his standing in the academic community, he is someone who has personally attended these same churches for thirty-five years. In a balanced approach, he cautions the charismatics/Pentecostals when he points out that they are "too anti-intellectual."
First, you are too anti-intellectual. . . . As "signs and wonders" continue to increase worldwide, there will be satanic counterfeits, and it may well be that the caution and biblical fidelity emphasized by those at the Word end of the spectrum will become more important than ever . . . [and referencing Rick Nunez, Full Gospel Fractured Minds] recapture the life of the mind in a way distinctive to your community (pp. 180-181).
So then, in agreement with Michael Green, Evangelism in the Early Church, Moreland proposes the solution to the issues by three foci: (1) Recover The Christian Mind, in which he firmly begins with the need to recover the Christian mind and enter into the world debate well equipped to rationally demonstrate valid reasons for intellectual belief in the Christian story; (2) Renovate The Soul, by moving concisely to show the need and method of renovating the soul; and (3) Restore The Spirit's Power, where he argues for the great need to restore God's Spirit in our churches for testimony and means of God's activity in the world and accomplishment of his ends. In his own words Moreland says that we must pursue a "development of the life and mind . . . the cultivation of an inner life . . . learning to live in and use the Spirit's power and the authority of the Kingdom of God. . ." (p. 196).
As I already stated, Moreland's concern for this third side or vertex of the triangle is of great importance for him. He addresses it with two points in his conclusion. He addresses the skeptics as giving into stereotypes that people involved in the manifestations of God's power are (1) "weird, uneducated, and extreme cases, frauds" and (2) that they are fearful "of risking and looking foolish if [they] pray for the sick and nothing happens" (pp. 197-198). After speaking about his own risking in the area of prayer for the sick, he says,
Learning to be naturally supernatural . . . is a matter of learning about the presence and power of the Kingdom of God, and recovering the implications of viewing Jesus' activities as flowing from his life of dependence on the Spirit, doing what he saw the Father doing, and providing a human model of what we should do (p. 199).
So then, Kingdom Triangle is, in my view, a critical and important work at this pivotal juncture of history. God is active and doing what he said in Scripture that he would. If a survey of our time can teach us anything, even from a secular vantage, then it teaches us that we are in a grave time, perhaps even the culmination of the age. We have a choice to be co-laborers or to withdraw and stand down in dispassionate malaise or fear. Moreland says we were created for greatness and we desire drama (pp. 19, 21, 192). I agree. His "thick world," allows for God's supernatural involvement in his creation, and is at "the center of the meaning of cosmic history and [our] individual story. . . . Join me in the revolution. This is your opportunity. Seize it and rejoice in it" (pp. 192-199).
I join Moreland and encourage you to read his book, Kingdom Triangle, and to respond with boldness to its message and call to be transformed by the renewing of ours minds, renovation of our souls, and to open to the outworking of God's power through the Spirit. We were created for such a thick world in high drama, communion, and service to God and his creation.
becoming a complete disciple August 31, 2008
I have read several of JP Moreland's books and have heard him lecture numerous times. I have always been impressed not only by his intelligence and and his keen ability to defend Christianity from a solidly reasoned position, but also by his deep, genuine devotion to Christ. In The Kingdom Triangle, Moreland articulates the importance of developing the mind and heart in our personal discipleship but also adds the third element of the kingdom's power, which should characterize our service and ministry. In my opinion this book gives a full and holistic presentation of how to become a complete, biblical disciple of Christ. Moreland describes The Recovery of Knowledge, the Renovation of the Soul, and the Restoration of the Kingdom's Miraculous Power as the keys to engaging and overcoming our Naturalistic, Postmodern world. I for one am thankful for his keen insight and analysis of our culture and the example of his own life of discipleship in pursuit of God and his Kingdom.
Moreland offers a clarion call to the 21st century church May 16, 2008
2 out of 3 found this review helpful
Welcome to College: A Christ-Follower's Guide for the Journey
J.P. Moreland's new book Kingdom Triangle (hereafter KT) offers a clarion call to the 21st century church. For at least the past decade, Christians have been lulled to sleep by a culture of self-help books and privatized beliefs. Far too many of us have been naturalized into believing that God doesn't do anything miraculous or supernatural in our sophisticated age. And a good number of us have not been intentional about cultivating a dynamic relationship with Jesus Christ and attending to the important task of Spiritual Formation. Moreland's book offers a passionate, sober, and biblical corrective to this lethargy.
The first section of KT seeks to analyze and assess where we are at as a culture. In a helpful analogy, Moreland discusses the difference between living in a "thin" world and a "thick" world. A "thin" world is one in which nothing ultimately matters (e.g., atheism would be a "thin" world). In this world, chemistry and physics exhaustively explain reality. On the other hand, if we live in a "thick" world, then objective morality exists (along with ultimate meaning, purpose, and value etc.). Christianity offers a "thick" world. In the next few chapters, Moreland highlights the inadequacies of postmodern and naturalistic worldviews. But he does not stop with analysis only. He prescribes a threefold remedy to counteract the prevailing winds of culture that are eroding the potency and vibrancy of Christians today. (1) Recover the Christian Mind (2) Renovate the Soul (3) Restore the Spirit's Power. I will briefly summarize each of these in turn.
First of all, Moreland contends that knowledge is not the sole possession or province of the scientists in the white lab coats. While science yields important knowledge of our world, it is certainly not the only source of knowledge. Christians can and do possess knowledge of God, moral facts, and what a good life is (among other things). These are not private beliefs on the level of personal preference or pragmatism; rather they are bona fide instances of knowledge of reality--the way things really are. Not only is Christianity true, but it can be known to be true.
Next, we are reminded how easy it is to allow our hearts to grow cold and calloused. If we are not intentional about examining the health of our souls, then we can become emotionally detached over time and eventually discover we are devoid of the vitality that God desires us to experience in our relationship with Him. We also tend not to cultivate a healthy community of relationships. This part of the triangle invites us to take our daily journey from brokenness to Christlikeness seriously (i.e., Spiritual Formation).
Finally, Moreland reminds us that the Holy Spirit did not die with the last Apostle. And while we certainly don't want to drift into a mindless and wild-eyed sensationalism, I think many of us have shied away from the supernatural because we are either afraid we will look weird to our culture or we have been so conditioned by naturalism that we don't really (i.e., beyond lip service) believe in anything beyond the five senses. Moreover, stories of God's power and deliverance remind us of the supernatural world in which we live and can embolden our Christian lives.
As I have read and reflected upon KT, I have been both challenged and encouraged. This is an important work which has something to say to all of us--regardless of our tradition or spiritual pedigree. I am grateful that J.P. Moreland took the time to integrate decades of ministry experience and study and then package it in an accessible format for the Christian community. If you have not yet read Kingdom Triangle, I encourage you to pick up a copy and read it carefully. While KT contains much that our "thin" world needs to hear, it just may be the timely catalyst you need for taking the next step in your journey with the Savior.
Kingdom Triangle: It needed to be written, and Moreland wrote it. April 8, 2008
3 out of 3 found this review helpful
First of all, let me explain the basics of the triangle Moreland has so keenly presented in this book. The book has 4 basic sections:
1. "The Crisis of Our Age" (Chapters 1-4)
2. "The Recovery of Knowledge" (Chapter 5)
3. "Renovation of the Soul" (Chapter 6)
4. "Restoration of the Kingdom's Miraculous Power" (Chapter 7)
Chapters 1-4 describe in lucid detail the reason we need the Kingdom Triangle right now. Our culture is in a state of crisis, and Moreland explains the what, why, and how of it. With sharp awareness, Moreland has observed and studied our world and its history, recognizing what God intended, and pinpointing how we've gone against those intentions. Having failed as a race to follow God's intended course has resulted in a widespread crisis, namely, our abandonment of classic philosophy and life practice in exchange for modern substitutes. The inevitable outcome has been a pandemic case of human enslavement to "the empty self". We have exchanged the "thick" worldview of Christian monotheism for the "thin" worldviews of scientific naturalism and postmodernism. Moreland explains what is required for today's church to function as God intended, encouraging readers to effectively take action, penetrating the culture around us.
Moreland brings the reader up to date on the relevant facts of the matter and writes informatively about the subject of knowledge. This is the heaviest and deepest part of the book, which Moreland admits. But he also encourages the reader that these things are essential for everyone in the church to understand. He writes as clearly as possible on these complex issues, sharing great wisdom in a way the layperson can understand.
Having set the stage with the appropriate background, Moreland now moves on to explain the "triangle". First, he explains the importance of knowledge and its importance, recovery, and value for the Christian church. Second, he concisely explains the role of spiritual formation and discipleship in the inner life of a Christian, giving a brief overview of some classic spiritual disciplines. Finally, he completes the triangle with a thoughtful discussion of the role of the Holy Spirit's power in the life of the church, manifested in various miraculous signs, wonders, and providential acts. This section will be one of the biggest and most useful wake-up calls to many readers. Moreland sensitively presents well-informed ideas about the supernatural realities absent in so much of the Western church, while they thrive in other parts of the world.
Moreland is one of today's greatest Christian philosophers and thinkers, and his years of experience spill forth in this book. He has gleaned rich knowledge and experience from various mentors and friends and from his own spiritual journey. The range of books he has studied is vast and his careful research is evident throughout.
While reading, the value of this inspired book quickly became apparent to me. By the time I was done, there was no question: Kingdom Triangle has climbed to the top of my personal stack of "the greatest books of all time," sitting right there with my Dallas Willard collection. The book demands that the reader change his or her life for the best - which is my favorite kind of book. The challenges presented are very relevant for the current Western church, and Moreland argues for them masterfully. If I had to pick one part that most affected me, it would be the section where he explains a plan for living a life of self-denial, taking up your metaphorical cross (Mark 8:34-35), and living to love and serve others, after Christ's own example.
I can't recommend the book enough. I think every Christian in our culture should read it, consider its truth, discuss it with friends, and apply its wisdom to a life of spiritual transformation. Pastors, grab a copy and start recommending it to others. This book is an honest and realistic call to participate in the life of greatness God has designed us for in his eternal kingdom.
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