Product Description

What do the life and teaching of Jesus have to say about the most critical global problems in our world today?

Acclaimed author and Emergent church leader Brian McLaren states, "More and more Christian leaders are beginning to realize that for the millions of young adults who have recently dropped out of church, Christianity is a failed religion. Why? Because it has specialized in dealing with 'spiritual needs' to the exclusion of physical and social needs. It has focused on 'me' and 'my eternal destiny,' but it has failed to address the dominant societal and global realities of their lifetime: systemic injustice, poverty, and dysfunction."

McLaren asks, "Shouldn't a message purporting to be the best news in the world be doing better than this?" What he sets forth in this provocative, unsettling work is a "form of Christian faith that is holistic, integral, balanced, that offers good news for both the living and the dying, that speaks of God's grace at work both in this life and the life to come, both to individuals and to societies and the planet as a whole."

Product Details

• Amazon Sales Rank: #2246 in Books
• Published on: 2007-10-02
• Number of items: 1
• Binding: Hardcover
• 256 pages

From Publishers Weekly
Starred Review. McLaren, a leader in the emerging church, issues a salvo of arguments for radical hope in the face of profound dilemmas. The prolific author and pastor identifies the earth's four deep dysfunctions that have created a suicide machine: crises in prosperity, equity, security and spirituality. What could change, he asks, if we applied the message of Jesus—the good news of the kingdom of God—to the world's greatest problems? Here McLaren builds on the theme of his 2006 book The Secret Message of Jesus—that bringing about the kingdom means transforming the world we live in—to propose that we create a hope insurgency. Using a close reading of the Gospels to challenge conservative evangelicals' emphasis on individual salvation, not to mention end-times theology and, by implication, the prosperity gospel, McLaren argues for establishing a beloved community based on justice, peace, equality and compassion. McLaren's conclusions are not new, but his ability to be clear and persuasive—and get the attention of a segment of America's Christians—are exceptional. While his critics will find yet more material for challenging McLaren's views, his supporters will consider this book a riveting call to a new conversion. (Oct. 2)
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.

Customer Reviews

Emerging Church & the alternative framing story of hope
Brian McLaren may be the most widely known proponent for the Emerging Church in the twenty-first century. The first book I read by McLaren is A New Kind of Christian, which I felt articulated my own frustration with modern expressions of church and Christianity. McLaren has become a prolific writer articulating the journey out of the modern trappings of the Western Church. McLaren is an associate in the Emergent Village, a group of Emerging Church leaders. Famed for his radical and sometimes threateningly abrasive tone as he describes modern Western Christianity, McLaren is often reviled by critics of the Emerging Church and Emergent Movement. Retired from the pastorate in Maryland, McLaren recently completed the "EMC" (Everything Must Change) Tour. He now travels, speaks, writes, and learns especially from friends in Latin America and Africa, how to change our "inner ecology" (294) and therefore help create a community freed from the dominant framing story through the viral message of Jesus.

This book is framed with McLaren's two important questions: What are the biggest problems in the world today? and What do the life and teachings of Jesus have to say about these global problems? (45) McLaren seeks the answers to those questions with his underlying thesis that we are beholden to a destructive framing story and that in the gospel of Jesus Christ, "a message purporting to be the best news in the world should be doing better than this." (34) The biggest problems in the world, as McLaren puts forth, are as a result of a "Suicide Machine," an invisible killer, feeding off of and destroying all life and corrupting the Earth's ecosystem. The Earth is a complex ecosystem in which human society is a participant. In as much as our societal machine, including prosperity, equity, and security, is not cooperatively and creatively informed by the good news of the kingdom of God, humankind will accept the curriculum and teaching of an alternative framing story, one which blinds our eyes to the increasing demands and abuse our societal "machine" places on the Earth's ecosystem.

This book shows how Christians have accepted a "gospel about Jesus", but we have failed to accept the "better news", the "gospel of Jesus", which is the message of the Kingdom of God. (83) McLaren only touches the problematic implications and interpretations of Protestant Reformation orthodoxy, such as Predestination. It is difficult for those who live consistently with that theological framework to not ask, "Why, if the Titanic is destined to sink, should we rearrange the deck chairs"? (153) The Bible, McLaren asserts, is not simply a book about how the "Elect" go to heaven and therefore will abandon the Earth, but a "story of the partnership between God and humanity to save and transform all of human society and avert global destruction." (94)

This book begins with our two questions, considers the "frame" of the conventional gospel story, and reintroduces us to Jesus. The first chapters introduce us to an alternative voice, a health care worker from South Africa, who pointed out the "nonsense" of the conventional gospel, how pastors are preoccupied with divine healing, being born again, and tithing. (27) McLaren relates how this kind of "dissatisfaction" with the current circumstance, coupled with a "shared imagination and hope, combine to form an emerging consensus that is spreading across the Global South," the new Majority Church, and emerging Christian leaders are realizing that "if their message isn't good news for the poor...it isn't the same message that Jesus proclaimed." (30) By including the voices of the Global South, McLaren broadens the emerging church discussion, showing the "two sided coin," the "postmodern" side, which is a perspective from the West, and "postcolonial" side, which is the perspective of those formerly dominated by the West. (44) The "way out" of the West's ugly, excessively confident, dominating, and exploitative narrative and the non-West's formerly colonized and oppressed people, is face-to-face meeting, dialogue, and community formation around the kingdom message of Jesus.
McLaren points out that the necessary change in our world is not "cosmetic" or merely a matter of being "relevant to culture." (32) Rather, like the South African health care worker, the necessary change is seen in the contrast between thoughtful young educated people, who are asking the difficult questions about larger societal and systemic injustices, and the typical adherents to the Christian religion, whose ultimate concern is most typically for only private and spiritual matters. The call, that "everything must change," is rooted in the dichotomy between spiritual and natural concerns. Just as Jesus warned his disciples to "beware the leaven," the teachings of the Pharisees and Sadducees, McLaren warns us of the dangers of "Foundationalism" and "destructive framing stories," combined with the lethal injection of "excessive confidence" in Christian religion most notable since the Enlightenment. (44)

The global problems plaguing the world have been reduced to lists by international agencies like the United Nations (Millennial Goals) and well-meaning Evangelical leaders (i.e. Rick Warren's 5-Point PEACE plan), which still imply on the part of the list-makers a confidence that such global issues can be broken down and solved according to the same Modern Western Framing Story that created the problems. Quoting Einstein, "No problem can be solved from the same level of consciousness that created it", McLaren points out some bigger questions. How do we affect global change? How do we get free from the dominant system? McLaren writes of "liberating our imaginations from captivity;" (254) to whom are we captive? ourselves?, some conspiratorial group?, or is it spiritual forces in heavenly places, as Paul reveals? Who are our teachers? What questions might we ask today, which will affect the greatest transformative change and bring the greatest liberty from captivity for our society, and the world? If the idealist Boomer generation Jesus People became complicit to the dominant system, diseased with an ideology that created independent evangelical churches, what will this generation do? Or will the Emerging Church, those communities emerging from Western Christianity and out of the Western, Southern, and Eastern parts of the globe, be flexible enough in this generation to affect a radical reconciliation effort?

Clearly, we need help and we must ask difficult questions to "discern and articulate the alternative narrative of Jesus." (122) For example, why was Jesus tempted in the wilderness? (139) McLaren points out how even Jesus needed to stand against the "Suicide Machine" of the Roman Empire. We must beware of our teachers, and not just their ideas or systems they establish, but the teachers and "system" enforcers. We must ask where we place our faith and how our framing story of conquest causes us to be "driven" (137), the dehumanizing "Theo-capitalism" drive to go faster and faster, producing more and more. (192) Why do we listen to Jesus explanation of the value of our lives in comparison to a sparrow, which therefore has some value, and yet accept a dualist view of the value of an "immaterial" human soul? (138) Does our understanding of the gospel somehow lead to "derangement" (removed from our natural place in the world) and "decomposition" (divorced from what had previously been joined)? Is our spiritual aim the "disembodiment of soul" (standing outside ourselves), and a kind of spiritual ecstasy, like "a drug-induced euphoria or a hypnotically induced trance...(which therefore leaves us) liberated from all duty as embodied, environmented creatures"? (142)
The second half of this book penetrates deeper, examining and re-framing the systems of Security, Prosperity, and Equity. Chris Hedges, war zone journalist with intimate knowledge of the extent of the Security system and our nation's military investments, points out another kind of derangement saying that nations at war "fall into a collective `autism'...and do not listen to those outside the inner circle." (174) McLaren outlines in graphic detail the ugliness of the Security, Prosperity, and Equity systems in the "Suicide Machine" as if he were recruiting members to join a modern insurgency to overthrow, well...everything. Before you join, or toss aside this crazy notion, consider a few more questions we should be ready to answer: Do I believe that war is "simply a continuation of political intercourse"? (167) While he appears very much like he is presenting an argument for Ideological Pacificism, he steps away from that polarizing position to call for "a new dialogue" (176) replacing our craving for security with a passion for justice through "vibrant, reconciled communities". (182)

McLaren calls for a "New Global Love Economy" in the image of "God's sacred ecosystem." (128-131) He calls us to join the "Divine Peace Insurgency" to rebuild our societal system "as a beloved community." (151) He presents an economic plan of the kingdom of God with sustainable development and fruitfulness as the goal, not consumption. (207-9) Rather than completely abandon organized religion, he calls for "Organizing Religion" to strengthen families and communities through "celebrating virtue and training people to practice it." (264) Rather than call for political involvement, which tends to quickly polarize even the least partisan leaders, he calls for a radical believing, "believing the alternative and transforming framing story." (270) Rather than change the political system (not to mention the business, military, and even religious systems), which tends to attract those who change with the political wind, he repeats what Jim Wallis recommends: "Change the wind." This book is a call to activism with resurrection faith. This "insurgency" will not be defeated, but will "move quietly, at the margins, where all revolutions begin." (272) This is the Emerging Church, the maturing upward spiral of God's people with vision (276), those who are disbelieving a "covert curriculum, a curriculum that must be unlearned." (284) This Emerging Church is creating new lesson plans with a common script and a common faith to move mountains of oppressive systems by faith.


The vision McLaren presents in Everything Must Change is a radical restructuring of society. Jesus was constantly teaching, but only lecturing part of the time. He modeled life, crossed cultural barriers, confronted systems of thinking, and fully surrendered his rights to get his message across. This, it seems to me, is a time to re-examine all my models of ministry. One of the greatest implications of this book to my ministry is a shift in my thinking toward radical community as a transformative witness. In the past I have given myself to integrated, holistic, transformative mission "projects," but I have not formed communities, which share vision for sustainable development, reconciliation, and transformation. I'm turning away from the mission approach of transforming individuals to a radical shift of transforming communities.

The implication of this book for the global Church and for my ministry is an invitation to change personally and corporately, to partner with Christians from the West and the global South and East. I may live consistently within my foundational presuppositions, however because those presuppositions of God's nature and activity are different, I can reach very different conclusions unless I consider how much I am serving and supporting a system that is not the kingdom of God. Humankind spars for territory and resources in a closed environment producing a lot of heat, but little benefit for our global neighbors. McLaren is calling for a new ecosystem that nourishes, blesses, and sustains God's kind of life. For those trapped in the destructive ecosystem of liberalism and conservatism, there is a way out. However, it appears that way is frightfully simple, "BELIEVE." Our faith will carry us into a new environment, out of the kingdom of darkness and into the kingdom of His dear Son. Like Paul the apostle, who ruthlessly examined all his presumptions as a Pharisee, about God, right and wrong, and the Messiah, we need to ruthlessly examine those bonds that tie us to the "Suicide Machine". Something needs to change and I believe it begins with me.

One of the most important books I've ever read
McLaren has presented an extremely well-researched and clear overview of the gravest issues in the world today, and what followers of Christ should be doing about them. THis book is eye-opening and hopeful, frightening and empowering. It has changed my life, and I bought 5 more copies to share with others.

I've been waiting for a book about this.
I've been waiting for a book about this. I've asked my pastors: For which party should a Jesus-follower vote? What stance should a Jesus-follower have on war and peace? How far should Jesus-followers go toward feeding the poor and caring for the outcasts? Are Jesus-followers really supposed to be loyal to the economy at the expense of caring for the Earth? And I've been looking for a Christian leader to say something intelligent on the subject, something not firmly entrenched in conventional Christian dogma.

Here it is.

Three dominant social systems are at work in our world society: The Security System (The attempt to keep us all safe through dominating all enemy powers), The Prosperity System (The pursuit of riches at the expense of everyone who doesn't have them), and The Equity System (The attempt to redistribute wealth to make things fair). People throughout history have tried to fix the world's problems by adjusting any combination of these, without success. The problem is that all 3 systems are symptoms of the same Framing Story, and until an alternative Story is provided, our world is doomed to destroy itself. Blame that on The Fall (Genesis 3).

EVERYTHING MUST CHANGE asks 2 overarching questions:

1) What Are the Biggest Problems in the World?
2) What Does Jesus Have to Say About These Global Problems?

McLaren looks at the ministry of Jesus as it relates to the dominant powers of his day, namely the Roman governmental machine. The machine was oppressive, and so were its rulers, the Caesars. Then Jesus steps onto the scene proclaiming a different Framing Story, that a new Kingdom is here, forgiveness is available to all by following him, love is the new economy, and this new kingdom offers hope for a healed world. The problem, as McLaren sees it, is that "our conventional view has accidentally put Jesus in the very framing story Jesus originally sought to subvert" (83).

If you're looking for a cakewalk read, don't pick up EVERYTHING MUST CHANGE. This book will make you think. In good ways, it will challenge what you think you know about Jesus. Because when it comes down to it, if the Good News of Jesus isn't big enough to fix the enormous global problems we face today (both spiritually and physically), then the News might not be Good enough. Luckily Jesus' wisdom and truth speaks not just about salvation for our personal souls, but also for our very broken systems of the world. Shalom.

--- Reviewed by Jonathan Stephens