On a recent trip to Southern California, my husband Bob and I had the opportunity to connect with our long-time friends Tim and Noreen Muehlhoff. We had a great time catching up and enjoying a lovely breakfast in Irvine. They both work at Biola—Tim is an author and professor of communication and Noreen is the Assistant Director, Chapel Programs.

An added bonus was receiving a copy of Winsome Conviction: Disagreeing without Dividing the Church by Tim Muehlhoff and Richard Langer and hearing about The Winsome Conviction Project and Podcast. Their purpose, “To foster conversations within the church and the broader culture that deepen relationships, help to heal a fractured church, foster civility, bring compassion to a warring public square, and enrich the lives of listeners rather than tear people apart” [7].

Winsome Conviction provides a fresh, and, well, winsome approach for handling disagreements in today’s crazy climate. While Muehlhoff and Langer primarily address the evangelical church, the principles that emerge provide practical guidelines for a much wider audience. This 197-page book includes footnotes for each chapter and is presented in three sections. Section I: Biblical Foundations lays the biblical groundwork for developing convictions. Section II: Communicating Conviction provides boundaries and instruction for constructive communication, and Section III: Putting It All Together casts vision for conversations that rise above social circumstances. Each section is rich in scholarship, clearly argued, theologically and biblically anchored.

Muehlhoff and Langer introduce their work by zeroing in right at the heart of some of the most divisive issues in America and in the church—COVID-19 and politics, George Floyd’s death and systemic racism. They lay bare the fact that the church needs help learning how to communicate convictions and how to discern which convictions are worth fighting for. Importantly, they believe that how we think about our convictions is one of the main causes of discord in the church today and highlight three commonly held beliefs that contribute to the conflict.

First, some people believe that strongly held convictions lead to uncivil discourse and therefore advocate for moderation. Muehlhoff and Langer argue that, in fact, it is poorly formed convictions that cause incivility. A second commonly held belief is that convictions are about moral absolutes. The authors argue that there are actually two types of issues: absolutes and preferences. They explore this assertion in detail in Chapter 4 using Romans 14 as their plumb line, and assert,

…even if we are optimistic enough to assume that all Christians share the same moral absolutes because they read the same Scripture, there is no particular reason to assume they will share the same personal convictions [5].

Section I: Biblical Foundations sets the stage for the rest of the book. Muehlhoff and Langer contend that quarreling is the greatest threat to the church today and demonstrate ways the New Testament letters provide insight into this age-old problem. Chapter One launches the section with a creative and instructive example of Puritan theologian, Roger Williams (1603–1683) best known for founding first the colony and eventually the state of Rhode Island. He was a staunch advocate of religious freedom and advocated for the separation of church and state at great personal cost. Williams provides a positive example of someone deeply devoted to God and an “ominous warning of the dangers of divisions” [16].

The second chapter introduces Disputable Matters—The Forgotten Middle Ground and refers to Romans 14 for a plumb line. Four key principles emerge and are designed to help start a conversation in the face of conflicting personal convictions. This chapters helps us to distinguish between personal convictions, moral absolutes, and matters of taste. 

First, absolutes for the Christian include foundational issues like the Incarnation, resurrection, and deity of Christ and are anchored in statements of faith and creeds that have developed over time. Here, absolutes that have to do with behavior (Rom 13:12-14) are identified along with guidelines for legitimate disagreement. Second, when disputable matters do arise, remember, there is room for more than one opinion. Third (and I appreciated this reminder) develop firmly held convictions for the purpose of honoring Christ. Fourth, avoid judging the strong and offending the weak.

This section wraps up with a chapter outlining the author’s definition of conviction and introduces their conviction spectrum—an important feature of the book. They begin by defining conviction as “firmly held moral or religious beliefs that guide our beliefs and actions, or choices” [34]. This definition, then, makes room for two different kinds of convictions. First, absolute convictions that apply to everyone and include the Christian creeds.Second, personal convictions that we believe personally and that guide our conduct, but not everyone shares the same ones.

The conviction spectrum moves from confessional beliefs on one end, then moves to moral mandates, followed by core values, with guidelines for conduct at the opposite end of the spectrum. Each point along the spectrum is connected to issues of absolutes, disputable matters, and matters of taste. The conviction spectrum essentially provides a template for small group discussion. “We should expect agreement at the level of confessional beliefs, but not expect universal agreement when it comes to guidelines for conduct” [51].

Section II: Communicating Convictions begins by discussing division and unity. Muehlhoff and Langer argue that there are times when division for Christians is permissible and even necessary, but maintain that in most cases Christian unity demands that we live together despite our differences. In this chapter we learn how absolute convictions help us to identify false teachers and how missional and value differences can lead to separation, without dividing the body of Christ. This section provides numerous examples from the New Testament, presents a humble and discerning approach to each type of conflict, discourages unnecessary separation, and provides tips for those rare moments when separation becomes necessary. This chapter concludes with wise and measure guidelines for operationalizing our beliefs versus weaponizing them.

The Crosscultural Interlude: of Tattoos and Adultery (Chapter 5) provides a real-time example for applying the Conviction Spectrum and demonstrates how to identify the source and key points of disagreement. Notably, the goal is to establish common ground and respect different convictions. Chapter 6 identifies threats to unity and draws on British anthropologist Victor Turner’s four distinguishable phases of conflict: breach, crisis, redress, and either reintegration or schism. These phases provide a refreshing way to categorize the intensity of conflict.

Chapter 7 addresses perceptions, warns against stereotypes, and reminds us that the goal of this book is “to somehow find a way to balance differing expressions of a conviction—protest or perspective-taking. Democrat or Republican—in a way that doesn’t splinter the church” [89]. Yes, please! This chapter is worth the price of the book!

Chapter 8 provides insight on the importance of and problem with groups and group think and underscores the positive and negative sides of being in different types of communities. Once again, readers are urged to exercise wisdom and discernment and to look for a well-balanced group that allows for different perspectives.

Section III: Putting It All Together Here Muehlhoff and Langer address their concern about the more subtle way power can damage the communication climate, discuss various ways to respond, and advocate for civility. I found this chapter insightful and challenging, and I daresay, hopeful. Muehlhoff and Langer’s insights coupled with Stephen Carter’s five rules for civil discourse has the potential to carve a path forward for the church and society today. Chapter 10 deals with the character of Christians and the importance of tending common ground. Rick muses,

If I don’t stop myself and intentionally call to mind the virtues, shared values, and common confessional beliefs that my opponents have, my self-talk will be fertilizing the weeds instead of cultivating the garden. If I do this, my only harvest will be withered rotten tomatoes instead of the peaceful fruit of righteousness. Common ground must be tended [145–146].  

This section includes with practical guidelines for conviction mapping and meaningful conversations. This section wraps up with a sobering reflection on the convictions of two Nazi-opposing Christian pastors, their similarities and their differences, and how to apply the spectrum of convictions in trying times. The book concludes with an exhortation to operationalize our convictions in such a way that ultimately glorifies and deepens our devotion to Christ while preserving the unity of the Spirit in the bond of peace—in a Christ-honoring and civil way.

Conclusion

Winsome Conviction provides the church with a deft, thoughtful, and instructive look at developing convictions and communicating them in today’s climate. On the one hand, it is a fast-paced and encouraging read filled with real-time examples, and, on the other hand, it is thick and layered with research, seasoned experience, and deliberate steps for developing winsome convictions.