Conley Owens, The Dorean Principle: a Biblical Response to the Commercialization of Christianity. Dublin, CA: FirstLove Publications, 2021. ISBN 9781953151155. 180 pages (xvi, 164). $0.00. This book is available in print from FirstLove Publications (an imprint of FirstLove Ministries) and electronically at The Dorean Principle web page.
Introduction.
The author of this work, Conley Owens, is a Reformed Baptist, a pastor at Silicon Valley Reformed Baptist Church in Sunnyvale, California. He holds an MDiv from The Log College & Seminary (formerly North American Reformed Seminary), and is also a software engineer for Google. He is a husband and father. With Andrew Case and Jon Here, he writes for the web site “Selling Jesus.” Owens states that “The goal of this brief book is to establish ‘the dorean principle,’ a biblical precept that distinguishes ethical ministry fundraising from unethical ministry fundraising” (p. 2). “The Dorean Principle: In the context of gospel proclamation, accepting support as anything other than an act of colabor compromises the sincerity of ministry.”[i] Owens wants us to learn how to discern when religious financial enterprise goes too far, and how to exercise biblical discernment that extends beyond just recognizing “the most egregious infractions” of ministry fundraising and solicitation (p. 1). The author attempts to show that the teaching of Jesus and his disciples impart this dorean principle, and that New Testament church practice accords with this biblical financial theology.
“Our methods matter” and in holy enterprises “the ends do not justify the means.” Biblical methods must rise from and accord with sound theology (“Foreword,” Joseph M. Jacowitz, p. xv). As one who has made some, albeit halting, attempt to “freely give,” to “make the gospel of Christ without charge,” and to teach that the methods we attach to our message really do matter, I find the purpose of this book compelling.
Overview of The Dorean Principle.
The presentation is divided into an introduction, fourteen chapters, and a conclusion – followed by three appendices, a bibliography, as well as both scripture and subject indices. The electronic version also includes an errata page.[ii]
The first chapter establishes the difference between reciprocity and co-labor, using especially the statements of our Lord to his apostles as recorded in Matthew 10 (freely ye have received, freely give; the workman is worthy of his meat). This distinction may not be immediately apparent to many, but is foundational to understanding the dorean principle set forth by Owens. In brief, it is God the “employer” who “pays” those whom he calls and sends forth to minister to him. The minister does not charge those to whom he ministers the gospel. Ministry is not quid pro quo, “I’ll scratch your back if you scratch mine,” pay me and I’ll preach the gospel to you.[iii]
In chapter two, Owens moves from “The Command of Christ” to “The Policy of Paul.” He explains that Paul follows a pattern consistent with the mandate of his Master. He does not receive reciprocal support, but does accept “propempo” support – the support of his co-laborers in sending him forth to minister the gospel.[iv] Chapter three investigates several examples and figures of speech relaying mediated obligation (co-labor support). The meaning of the “burden” of support for Paul is the subject of chapter four. Chapter five suggests ministerial financial policy must fit the steward or servant aspect of the minister, which fits the dorean principle. Chapters six and seven contrast sincere ministry with the insincere ministry of false teachers. “What is the fruit of false teachers? Their greed. In more concrete demonstrations, it is the acceptance of reciprocity, their exchange of ministry for money” (p. 71). This is followed up in chapter eight by looking at Paul’s attitude toward other ministers in Corinth – both the true ministers of God and those “super-apostles” (false apostles, deceitful workers, transforming themselves into the apostles of Christ) who corrupt the word of God.
Chapters 1-8 deal with the “theory” (doctrinal teaching) and establishment of the dorean principle in the scriptures. Beginning at chapter nine, Owens begins to bring the teaching down to practice, walking the reader “through some of the more prominent [biblical] examples we see of colabor” (p. 84). In chapter ten, he pursues evidence of the practice of the principle in church history. If this is a biblical teaching, wouldn’t we expect it to find some Christians practicing this? The author shows up some places we find the dorean principle put into practice. Chapter eleven defines the boundaries of what is and is not gospel ministry. To whom and in what contexts does the dorean principle apply? Owens answers, “any activity that proclaims the gospel or directly attends to its proclamation” (p. 105). The author takes aim at concrete matters of modern situations in chapters twelve and thirteen – parachurch ministries, seminaries, Bible conferences, and copyright law. Owens does not stand against parachurch ministry, rather simply offering suggestions of their support through co-labor rather than reciprocity. Concerning copyrights, the author supports providing Christian teaching freely in the public domain, particularly in our times through the use of “Creative Commons Zero.”[v] He continues in chapter fourteen looking specifically at issues touching Bibles, books, music, and software.[vi]
Though recognizing “Any restriction on the distribution and use of the Bible potentially harms the church,” the author (in what I feel is inconsistent with the dorean principle) cites Bible verses from (primarily) the English Standard Version and (secondarily) the New American Standard Bible – both Bibles which are copyrighted and whose use is restricted.[vii] It is not as if there are no other options. First and foremost, the King James translation is freely distributed in the United States without any restrictions. Even those who do not prefer the King James Bible have other options. For example, the World English Bible (WEB), though having a trademarked name, has a text that has been placed in the public domain, and may be freely copied both electronically and in print.[viii] Is the Sovereign God, who has preserved his words for millennia, now in modern times dependent on human institutions and legal copyrights to preserve his words? God forbid! To continue to contribute to Big Ĕrus[ix] is to continue down the road we have been far too long traveling.
The “Conclusion” (pp. 139-140) offers a brief “final word about the gospel.” The author believes (correctly, in my opinion) that “The modern church has unintentionally gone astray, blindly following the model of the world.” Clearly Conley Owens believes the dorean principle effectively resolves some apparent difficulties in the Bible’s teaching on ministerial support.[x] He challenges his readers to believe, accept, and apply the dorean principle in modern ministry context. He recognizes that in some areas this will only require smoothing some rough edges, while in others “demands radical transformation.”
The three appendices offer some points for further study (A) and more details about copyright and copyright law (B & C).
Some miscellaneous comments and quibbles.
As to length and writing style, it is a fairly easy read. On the other hand, it is full of depth and requires concentration on the principle and teaching set forth. Properly considered, the book highlights the shocking amount of biblical instruction that is rushed past by those who commercialize Christianity.
I like the book. I like the author’s opposition to the commercialization of Christianity. I do not claim to agree with Conley Owens in every point he makes. I am not sure I understand every point he makes. I intend to further consider and meditate on the texts of scripture from which he derives the dorean principle. Nevertheless, before even reading the book, I held the orthopraxy of a general principle of making the gospel “without charge,” which predisposed me to view it sympathetically. Some reviewers seem to start with a prejudice against this idea.
Were I writing the book, I think I would have come down harder on seminaries and Bible publishers than the author seemed to, bearing down harder in favor of local church ministry. Owens’s use of “colabor” vs. “co-labor” is explained on page 8, in footnote 4. Nevertheless, I found its use distracting. Colabor, to me, just consistently looked like it was and ought to be a different word, no matter how many times I saw it. No doubt this was a personal issue of my literalism, and likely, the young probably do not experience the same level of discomfort!
Consistent with the dorean principle, the book is not copyrighted, and is distributed freely in print and electronic media. Conley Owens exhibits a sincere desire to make what he believes is the truth available “without charge” to all people. He follows through. He practices what he preaches (or in this case, writes).
Recommendation.
The Dorean Principle is well-endorsed by a number of individuals in conspicuous Christian ministry. See the front matter for 17 such recommendations. With these and others, I recommend that you read The Dorean Principle, and, as a “Berean,” search the scriptures whether these things are so.
Owens has offered his attempt toward recapturing “a biblical ethic of ministry fundraising.” According to the grace of God which is given unto us, let us labor together to inspect, improve, and build on this foundation.
Transparency and Conclusion.
I received a free copy of The Dorean Principle, but not in exchange for anything. All copies are freely distributed. It was not sent for review when I ordered it, neither did I intend to review it when I ordered it. I write the review as a “labourer together with God” because, after reading the book, I believe it offers both timely introspection and needed condemnation of our modern commercial quagmire in Christianity, and that it promotes valid suggestions and resolutions to the problem. Let us not merely bemoan the commercialization of Christianity. Offering Christian material freely puts that material in the hands of those who most often need it freely offered. Offering Christian ministry freely makes the gospel “without charge.” May the Lord help us do so. And more.
Endnotes.
[i]
From the Greek δωρεάν (dorean), freely, without payment.
[ii]
Owens’s more complete MDiv thesis is also available at the site, though not as obviously
so.
[iii]
Some of the difficulty of understanding may come from the fact that, on a
practical level, the “reciprocal” support of the ministry and “colabor” support
of the ministry may look basically the same, requiring some understanding of
the motivation of a person’s support – obligation to the minister versus
obligation to God (pp. 8-9).
[iv]
From the Greek προπεμπω (propempo), to send with things necessary for a
journey.
[v] I
found this chapter especially helpful. I have published hard-copy print
material at my own expense and distributed it without charge, while using
“copyright” as a manner of protection of the content. For example, my thinking
has been that if I write “salvation is by grace alone through faith alone” I do
not want someone to have the right or ability to come along and change it to
“salvation is by grace, plus baptism, plus good works…” Owens effectively
challenges even that kind of use of copyright (pp. 126-127).
[vi]
Owens’s comments about the King James Bible are confusing (p. 133). While it is
true that the KJV is under restriction in the United Kingdom (in much the same
way as copyrighted Bibles in the U.S.), it is indubitably known, historically,
legally, and practically that the King James Bible is freely printed and
distributed outside the United Kingdom.
[vii] Here
is part of how the Crossway and Good News Publishers restrict the use of the
ESV:
The ESV text may be quoted (in written or print form)
up to and inclusive of five hundred (500) verses without express written
permission of the publisher, providing that the verses quoted do not amount to
more than one-half of any one book of the Bible nor do the verses quoted
account for 25 percent or more of the total text of the work in which they are
quoted.
Common Uses Include:
- Church bulletin
- Bible studies
- Classroom use
- Writing a book (print format)
Notice of copyright must appear as follows on the title
page or copyright page of printed works quoting from the ESV, or in a
corresponding location when the ESV is quoted in other media:
“Scripture quotations are from the ESV® Bible (The Holy
Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of
Good News Publishers. Used by permission. All rights reserved. The ESV text may
not be quoted in any publication made available to the public by a Creative
Commons license. The ESV may not be translated in whole or in part into any
other language.”
Requests Outside Standard Use Guidelines
Permission requests that exceed the above guidelines
require written permission. To obtain written permission, complete and submit
our Online Form.
[viii]
This is not a recommendation of the World English Bible, but simply a
recognition that those who wish to use a public domain Bible are not limited to
the King James Bible, and therefore cannot use that as an excuse.
[ix] The
“Bible Industrial Complex,” or network of organizations that seek to shape, control, and profit from the publication and distribution of the word of God. Ĕrus or Erus is Latin for master, owner, proprietor.
[x]
Particularly, things Bible students may think appear contradictory on the surface.
