Putty Putman, AKA “Heart-throb” Rob Putman (okay, maybe just Rob Putman, I don’t know), was finishing up his Ph.D. in theoretical physics at the University of Illinois when the reality of the Holy Spirit came rushing into his life. Today. he is the founding director of the School of Kingdom Ministry (SoKM) in Urbana, Illinois, as well as serving in leadership roles in preaching and executive teams for the Vineyard Church of Central Illinois. He wrote Living Like Jesus: Discovering the Power & Impact of Your True Identity to help Christian’s experience more fully the presence of the Kingdom of God in our midst, and the experience of forgiveness, righteousness, and authority Christ offers as we share in his Divine Presence and are transformed into His likeness.
Putman aims at enlarging our vision of the gospel of Jesus (chapter 1). In chapter 2 he describes the gospel he thought he knew—Jesus the sin sacrifice for humanity. He acknowledges that this is part of the gospel, but he posits that this doesn’t give us a full picture of the life in the New Covenant which Jesus ushered in. In chapter 3, he examines how the Fall (Genesis 3) turned humans into broken image bearers, caused our loss of dominion (because we handed it over to Satan), and broke our relationship with God (61-62). Chapter 4 discusses how the problems present in the Fall were addressed in Jesus (our identity and authority restored, and we now live with Christ in us.
These first four chapters, provide kind of the theoretical framework for what follows. In chapters 5 through 7, Putnam describes how the gospel transforms us: makes us new, gives us a new nature, and forgives us and frees us from the demands of ‘the law.’ In chapter 8, Putnam explores the reality of the Kingdom of God as a demonstration of God’s power, made evident primarily through signs, wonders and the driving out demons. In chapter 9 through 10, he encourages us to walk in the reality of Christ living in us, transforming us into his likeness, us living from this new center, and bringing God’s presence with us wherever we go.
There are a number of things about this book I want to commend. First off, one of the ways Charismatic Christians challenge me, in a good way, is to be expectant about seeing God’s supernatural activity in this world, now. Putnam, expects God to act in his life. He expects Christ’s presence to transform a believer’s life. This kind of expectancy is really good. Secondly, I think Putnam names the problem of a too narrow definition of the gospel (e.g., sin management and getting into heaven when you die), and posits a bigger, more expansive vision of what life in Christ is like—a lifestyle characterized by Christ’s righteousness, Christ’s authority, and Christ’s divine presence. There is something inspiring about that! Third, I think Putnam’s emphasis on our transformation into Christ’s likeness is profoundly right. Fourth, there is a missional awareness in Putnam’s writing of how we carry Christ’s presence to the world. This is all very good.
Nevertheless, I had some issues with the book. While I applaud Putnam’s widening of the gospel, from a Shekinah-Pie-in-the-Sky-when-you-die promise to something more expansive and transformative, he doesn’t interact with much biblical scholarship, some of which would have sharpened his case. For example, N.T. Wright, Matthew Bates, Scot McKnight, Dallas Willard have all wrote important books widening our understanding of what the gospel is. The only one of these guys referenced is Scot McKnight, briefly, in a Christianity Today article (not The King Jesus Gospel or a Fellowship of Differents). These scholars would sharpen his vision of the New Covenant we are called to live in. In fact, Putnam’s book is almost wholly lacking in any substantive references. His biblical languages references are Thayer’s Lexicon, Strong’s, and The Blue Letter Bible, with no more recent or comprehensive scholarship in biblical languages, theology, or biblical studies. There are 5 good quotes from church fathers on page 168, though, sp I guess that’s something.
Also, I find it problematic that he prioritizes signs and wonders, and deliverance as ‘the Kingdom of God.’ Clearly these are meant as signs of the kingdom which demonstrate God’s authority, but by seeing them as the central, and fundamental demonstration of the Kingdom (in opposition to Satan), Putnam spiritualizes and depoliticizes the kingdom language of the Gospels (Gospel is also political language in the first century, but not covered here). He calls on Christians to pray for healing (which I do), but social concern seems to take a back seat to these more otherworldly, supernatural demonstrations of power. He does eventually get to social transformation:
The Kingdom is bigger than healing, deliverance, or prophecy. It includes financial breakthrough and social equality. It involves people growing in the wisdom of God and finding innovative solutions to the problems of society. It includes people coming into relationship with Jesus and broken familes and relationships made whole. (154).
But while the end result may be social change, “The first link in the chain is the miraculous, and the miraculous is meant to be woven through all facets of the Kindom of God, redefining our world” (154). Perhaps, but Jesus wasn’t crucified for healing the blind and the lame. He was crucified for chasing the money lenders out of the temple, for challenging the status quo, and unsettling the powerful from their thrones. There is a political dimension to the Gospel of the Kingdom that is under-represented here.
Thirdly, I am occasionally troubled by the direction Putnam goes with his theology. For example, he argues that the Law (Torah) was not God’s original intent for Israel but was given to them as an afterthought when the Exodus community was too afraid to approach God (Ex 20):
The Israelites asked for a different relationship from what God intended. They basically told Moses, “We don’t want to be priests. We want you to be priests. we want you to be the priest. We don’t want direct access to God. We want something between God and us to protect us because He’s scarey” (125).
So, according to Putnam, God gave Israel Torah as a concession and it was not part of his intent. The Law brought wrath and Israel now needed a redeemer because the Law introduced the notion of keeping score (128). If you follow the logic, Putnam makes it sound like the cross because of a necessity because of something God did, and not fundamentally because of God’s plan for human redemption. This is antinomian and it problematizes Jewish spirituality. Jesus came not to abolish the law but fulfill it (Matthew 5: 17). I can’t follow Putnam too far down the road.
Fourthly, I simply don’t buy every charismatic experience that Putnam describes in this book. It is not that I don’t think that God can’t or does not heal. But when Putnam describes how he felt his vertebrae come apart while he was playing with his daughter, and was healed at the moment he thought: Jesus lives in me, I call B.S. (Bible Study) on his whole anecdote (170). This sounds too Word of Faith-ish for my tastes.
So while I liked elements of this book, I still found enough that bothered me. In the end, I could only give this a middle of the road review, three stars. – ★★★
Notice of material connection: I received a copy of this book from Chosen Books in exchange for my honest review
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