10 books like What Jesus Started

In the 1950s, Robert Coleman, then a professor at Asbury Theological Seminary, was assigned to teach a class on evangelism. But he had a problem: he had no idea what to say. So he decided to pore over the four Gospels to discern Jesus’ strategy for winning people to his message. His lecture notes became The Master Plan of Evangelism.

The reach of The Master Plan since its publication in 1963 has been enormous. Billy Graham even wrote the foreword. But Jesus’ model of training a few was so alien to the operating systems of 20th-century churches and traveling evangelists that generations had no idea how to implement it. Not many books have been so widely read and so little applied. Yet if you only read one book on this subject, make this the one. And if you’ve already read it long ago, read it again.

Thirty-five years after Coleman’s publication, the late USC philosophy professor and spirituality maven Dallas Willard wrote his most influential work. The Divine Conspiracy is nothing less than a sober attempt to turn upside down—or perhaps right-side up—everything most people, including Christians, think Christianity is.

Along the way, however, Willard composed a trenchant manifesto for making disciples as Jesus intended. This remark is typical: “The fact is that there now is lacking a serious and expectant intention to bring Jesus’ people into obedience and abundance through training. That would be discipleship as he gave it to us.”

Imagine you and a band of others begin living out what Steve Addison describes, and as a result, more people you’re talking to embrace Jesus and start following his way with you. Your group has changed; now what do you do?

Neil Cole is a leading practitioner of a model known variously as “organic,” “simple,” or “house church”—networked groups with scant formal organization meeting in homes and public spaces. In Church 3.0, Cole argues for and describes the practicalities of this church style. Although in our book Future Church Will Mancini and I contend that there is still a valid and valuable role for the institutional church today, Cole’s work stimulates important thinking about how to evolve it to make disciples where people actually live, work, and play.

What are the stages of a disciple’s optimal development? The theoretical path starts with a person not following Jesus and ends with that person helping their own disciples make disciples of Jesus. Having a reliable model that traces the course of a disciple’s development benefits a disciple maker practically, because people have different capacities, needs, and challenges at different stages as they grow.

The most persuasive and useful model yet proposed might be found in this brief book by Harrington and Wiens, who adapt to individuals the Exponential organization’s five-level typology of churches.

One way of opening up the world of the New Testament is through fictional accounts of life in the period; the other way is by doing a deep dive into some of the academic debates that have explored issues from this period. This is an accessible but fascinating book that explores the life, culture, and background of the New Testament and provides a vast array of interesting nuggets that will enhance your reading of the New Testament. This book opens up our imaginations by providing the information we need to imagine the world for ourselves.

Ehrman’s many books are worthy of study, especially this one which shows how Christianity developed over the first three centuries. The older view, that there was one mainstream church surrounded by many smaller deviant sects or “heresies” has now been discarded. Prior to Constantine, there were many groups all claiming to be Christian and no one was dominant. Each battled for supremacy. Only in the 4th century CE did one faction emerge as dominant, the group favored by two Roman Emperors, Constantine and Theodosius.

In the sixteen years between this book’s two editions, religion in Canada underwent a revolution. John Webster Grant’s history of developments in Canada’s first century after Confederation (1867-1967) sparkled with wit, limpid prose, and telling incidents succinctly portrayed. His deep research in French sources, as well as English, made for an exceptionally well-balanced account of both Protestants and Catholics, both Quebec and the rest of Canada. The new chapter he added in 1988 was just as informative, perceptive, and wise about the difficult days for the churches that began so suddenly in the 1960s.

The Christian experience in China is different. More than a century ago, a popular, independent religious movement began to take hold and continues today through “house churches” that operate beyond the control of the central government. Xi Lian, a professor of world Christianity at the Duke Divinity School, explains the political and cultural reasons for this and focuses on the Chinese Christians at the vanguard of the indigenous movement—including my great-uncle Watchman Nee.

In my journey to understand the historical backdrop for my family saga, I started with this tightly-written, comprehensive book by the late Daniel H. Bays. A former professor at the University of Kansas and Calvin College, Bays was an incredibly generous scholar. When I worked in China for The Philadelphia Inquirer, Bays was frequently sought out by me and other reporters who needed to understand the long view of Christianity in China. I put this book in what I call the “readable academic” category. Yes, it’s often used as a college textbook, but it’s a good way to get grounded in China’s unique religious history.

In this lively and knowledgeable history of Christian controversies of the fifth century CE, Philip Jenkins produces a valuable and colorful sequel to the story told in When Jesus Became God. This book reveals what happened after the Council of Constantinople adopted a Trinitarian view of Jesus and Roman power shifted to the Byzantine East. The council “settled” the Arian controversy for the time being but generated an even more ferocious series of battles over Jesus’ divine/human nature and the relationship of Christianity to Greek thought. As the book’s subtitle suggests, Jenkins has a fine time showing how an admixture of imperial politics, Church politics, and theological ideas created “orthodox” Christian thought and practice.