review: philosophy in seven sentences

Douglas Groothuis. Philosophy in Seven Sentences: A Small Introduction to a Vast Topic. Downers Grove: IVP, 2016.

I might suppose that the title of this book is, at the same time, intimidating and intriguing – it is intimidating to those who have learned a default reaction to run away from the word "philosophy" as a difficult and dry enterprise; it is intriguing in that here is a volume that wants to open the doors of such a big world simply by looking at seven sentences. Hopefully the latter reaction will overcome the first, because this book is certainly worth recommendation.

Let's be as clear as the author's introduction (and even the subtitle): there are vast amounts of philosophical thought that will not be addressed in this book. The intention here is to provide the individual with a primer to philosophy. But Groothuis here accomplishes more than giving us a concise survey of broad ideas. These are engaging discussions that seek not only to take the reader on a journey through history, but to demonstrate how relevant these ideas remain in our modern world. It is quite surprising, even for those more familiar with philosophy, just how timely these seven sentences can be.

Each chapter gives some biographical and historical context to a particular philosopher, which enables consideration of a particular line of thought. Sometimes this thought is focused rather tightly on the one sentence that has been chosen, and other times the sentence is a starting point to opening up broader philosophical thought (even showing contrasts and comparisons with other philosophers and philosophies along the way).

Stated simply: this is a good primer on philosophical thought and history. There is a constant eye on questions which are theological in nature (10), though the primary focus of the book remains on these seven philosophical sentences in their own context, and in interaction with the world around them – both then and now. For the believer especially, however, this short study is an introduction to reason and thought that will not be an assault on theological inquiry; this is constructed as a safe place where thinking about faith can be strengthened rather than attacked. In this regard, more in the church should take notice of this book.

This book is well-written and engaging, a welcoming to a topic written by someone who knows it well. In reading it I was reminded just how much I enjoy philosophical thought, something that began the first time I sat through my college introductory seminar, and was fueled in various courses I was fortunate enough to take along the way. Since then, I have focused in other directions, and this little exercise renewed my enjoyment for engaging the work of these historical thinkers. What is more, Dr Groothuis presents them in such a way as to remind us just how important these voices might be for our world today, yet another gift to the modern work of the church.

Books such as this are a helpful reminder to step away from the noise of contemporary society and think. And pray. And think some more. For, as Kierkegaard said (and this is Sentence Number Seven in the book), "The greatest hazard of all, losing one's self, can occur very quietly in the world, as if it were nothing at all."

the pastor as public theologian

Kevin J. Vanhoozer and Owen Strachan. The Pastor as Public Theologian. Grand Rapids: Baker Academic, 2015.

One of the challenges facing modern American evangelicalism is finding the right relationship between theological thought and ecclesial practice, what has been referred to as the balance between orthodoxy and orthopraxis. It has become commonplace for congregations to look at the academy with suspicion, while many in modern scholarship regard the local church as a place where thinking about faith is no longer welcome. As a result, pastors can often feel as though they are caught in the middle – wanting to be serious about the study of scripture, but often afraid to present too great of a challenge to the average churchgoer. What is needed is a way forward, placing the work of theology within the context of the church, and putting the pastor at the center of such work.

To this end, Vanhoozer and Strachan assert, “Theological minds belong in ecclesial bodies” (xi), and provide a thoughtful book aimed at restoring the vocation of pastor as a theological undertaking to three publics: the academy, the church, and the broader society (4). This is a book that is intended to invoke change, and one which pastors, churches, and those who work in the academy ought to hear. The text is structured around four main chapters (two by Strachan, two by Vanhoozer, who also writes the Introduction and Conclusion), with two or three “Pastoral Perspectives” following each chapter. These perspectives come from various local church pastors who offer a brief response, and often illustration, of how these principles are being lived out.

The heart of the problem, suggests Vanhoozer, is that the vocation of pastor as public theologian has become a lost vision. While much of biblical and theological scholarship has become more technical and increasingly detached from daily congregational life, the common understanding of pastor has become quite varied and confused (6–9). The heart of this book is to restore the pastor as a public theologian – one who is “the organic intellectual of the body of Christ, a person with evangelical intelligence who is ‘wise unto salvation’” (23).

Chapter One (Strachan) provides a biblical survey of pastoral work, beginning with the embodied theological voices of the priest, the prophet, and the king (40–48). These figures stood at the center of the divine-human relationship, each bringing the faith of Israel into daily life. One of the marks of these offices was that each worked from within the context of the community, without “the luxury of cognitive dissonance” (46). From this the author compares the work of the New Testament pastor to these three offices, as being set-apart, and ministering wisdom and truth (53–58). The foundation of this is finding the nature of pastoral work as, “helping the word of God to dwell richly in the people of God (and vice versa)” (58).

Chapter Two (Strachan) then surveys the role of pastor in a brief history of the church. The author seeks to provide encouragement to the modern pastor who often faces major pressure “to be relentless inventors and creative visionaries” (70). Thus, this survey dwells on the best theological voices of the church coming from the pastorate. The early church understood the pastorate as an “office” to which on entered, more than a particular task or trade (75). By and large, this perspective remains constant in each era of the church, though with various developments to the specific understanding of the pastorate. One of the defining characteristics of the pastorate is that it has consistently been viewed as a call to engage theology in the life of the local church (82). What happened to the pastorate in American Christianity is linked to a radical shift somewhere in the twentieth century, as being theologically sound in the pulpit gave way to the art of dynamic public communication (88f.). Along with this, theology became a specialist’s discipline rather than the work of the local pastor (89). The author believes that there is a modern movement to recover the pastor-theologian, and is hopeful that this book will help foster such change.

In the third chapter (Vanhoozer) the process of rebuilding the role of pastor-theologian is given discussion. The purpose of the pastor-theologian is given the short answer, “for cultivating life and for coping with death” (104). In more detail, the work of the pastor-theologian is to “embody the evangelical mood” by bringing the reality of the resurrection into the fallen world in which pastoring occurs (107). Vanhoozer thus suggests that the pastor-theologian is a “minister of reality” – bringing to life what God has done in Christ, the pastor-theologian introduces this reality into every aspect of life to men and women in the local context (109). Thus, the pastor-theologian is “to indicate what is in Christ” in the lives of the community of faith (110, emphasis original). This work is realized in introducing this new reality into the lives of the faith community, and also in the teaching of the Word, and in working to create an atmosphere within the local faith community which embodies the new life that has come in Christ. In the end, Vanhoozer contends that the role of the pastor-theologian is “confessing, comprehending, celebrating, communicating, commending, and conforming themselves and others to what is in Christ” (125).

At the end of Chapter Three there is a specific challenge given to the work of the seminary. Certainly, with the many questions and challenges that exist within the relationship between the academy and the local church, the task of the seminary has become increasingly difficult. Often, the seminary experience places great pressure on the student, who is often found caught in between these two worlds. Vanhoozers comments on this are also encouraging and good, summarized: “The point of seminary curricular integration should therefore be pastoral wisdom, which demands literacy, competency, and excellence alike (128).

Chapter Four (Vanhoozer) is the longest of the book, and focuses on the many practices that are taken up by the pastor-theologian in the daily course of work. He refers to them as “Artisans in the House of God,” for they will bring these theological practices into the local church as various ways of “communicating what is in Christ” (141, emphasis original). The pastor-theologian takes on this role in various ways, and here the author gives five broad areas that encompass the ministry work within the local congregation. The pastor-theologian is called to as 1) Disciple-Maker, 2) Evangelist, 3) Catechist, 4) Liturgist, and 5) Apologist. Within these broad areas is found the specific work of making the faith alive in the community, bringing theological truth into ecclesial life. Vanhoozer is correct in reminding us, “There is no single formula or shortcut for making disciples, though there is a template: Jesus Christ, the Good Shepherd” (144).

The work of making disciples is indeed a long process, and the modern evangelical culture seldom celebrates the qualities that make for strong discipleship. What is more, much of what is given to those who are working as pastors do not reflect the qualities that help foster an atmosphere of discipleship. Hence, this chapter is good in that it provides the would-be pastor-theologian with a reflection on the various areas of ministry that this office holds. Though it is not possible to review all of them here, it is good that the author allows us to consider the work of counsel and visitation, along with teaching and praying, and living a life that demonstrates the gospel as vital pieces of being a pastor-theologian. He also here emphasizes the sermon, an area that is often challenged on its effectiveness, as part of the high calling – demanding both courage and faith (156). What is central to these aspects of pastoral work is the edification of the body, a work that is accomplished by God through the office of the pastor theologian (168f.). The work of the pastor-theologian is public, and it finds its rightful place in the shared community of faith.

The Conclusion (Vanhoozer) is a summary message of the book, presented in fifty-five theses on the pastor as a public theologian. These are good statements, but their content will find more impact for the reader when read in the fuller discussion of the book’s chapters. This is a well-written and thoughtful study that both challenges and encourages pastors and local congregations to embrace the idea of a pastor as public-theologian for the good of the church, the body of Christ Jesus. It is my hope that this movement to strengthening the core leadership of the local church may allow God to move his kingdom in new and powerful ways, on a firm foundation that is focused on him.

go set a watchman

The recent publication of Go Set a Watchman has left the literary world abuzz, which is quite understandable since it is only the second novel published by famed author Harper Lee, whose To Kill a Mockingbird is a literary classic. It is because of my great love for Mockingbird, along with so many others, that I made it a priority to read Watchman. I have also read a number of articles surrounding the release of Watchman, leaving me wondering if my impressions are more of a minority report on the book's significance.

I confess at the outset that I am not a literary critic, nor do I pretend to be one. I am a thinker and have been trained in my own field, but I readily admit that I do not keep up with the ins and outs of literary criticism to be able to engage a work such as this at the level it probably deserves. My comments are not intended to be an interaction of the book's artistry – other than what I thought was enjoyable and meaningful reading – as much as they are to be a thoughtful engagement of the message and content as best as I understand it.

The context of Watchman is that it is set twenty years after the events of Mockingbird, with a number of changes to the characters that were present in the first book. (I am aware that there are a number of 'inconsistencies' in the plot and story details between the two books but, again, that is not within the scope of this review.) Scout, who now goes by her given name of Jean Louise is returning home to Maycomb from her home in New York City, where she encounters a much different world than the one she remembers leaving. Her brother died a number of years before, Dill is off in Europe, Atticus suffers from rheumatoid arthritis, and the entire subculture is trying to move forward in the wake of recent moves of desegregation.

Much press surrounding Watchman haphazardly throws out there that Jean Louise returns home to discover that Atticus is a bigot. I caught this blurb just before I began reading the book itself, and was a bit nervous on what I was going to encounter. Those who run with this flat notion want to speak about Atticus being the 'fallen hero' that we all have in our lives, or that he was 'too flat' of a hero in Mockingbird, which is now remedied. It is at the halfway point of the book that Jean Louise runs headfirst into a situation which makes her wonder if racism has taken over her community, most importantly her father. And it takes the remainder of the book for her to work through this, and for Harper Lee to make some powerful points about society as a whole, with desegregation as the vehicle.

There is more power in this novel than is being recognized.

Any discussion of racism in Watchman is proven to be complex; there are no flat renderings of the issue in this novel. There is a spectrum being presented, with some characters going too far and others caught in situations which they most likely do not understand. (It is mentioned that Atticus once attended a KKK rally, but it is explained away in reasonable terms.) But there is more going on as well, and Atticus speaks straightforwardly in distancing himself from other voices that he finds appalling. But, for some reason this isn't being recognized. I wonder how many reviewers have read (and understood) Watchman in the first place.

One of the most significant scenes in the book is a drag-out-verbal-battle between Jean Louise and Atticus towards the end of the book, whereby she conveys her disgust for his 'bigotry' and 'racism,' being further angered by his unwillingness to become emotionally charged. He gives her reason throughout the discussion but she is unwilling to hear it. This is one of life's truisms, you cannot reason with emotion. It matters little to Jean Louise what Atticus says in this moment, in fact it will be Atticus' brother that will have more of a breakthrough moment with her when he is able to exhaust her emotional energy a bit. But there is a lot to commend in Atticus' words that merit closer attention.

In his own defense, Atticus makes a number of points about his belief on the desegregation of races – which has recently been thrust upon the South with Brown v. Board of Education. He speaks of keeping the races in their 'rightful place' which, to Jean Louise and most modern ears, sounds exactly like bigotry. But in his explanation of it he asserts that the Negro population is not yet ready for the many responsibilities that are now available to them, most notably civil leadership and government. He sees a certain equality among all persons but fears the dynamic that would occur if those who have never been in power at all were suddenly given the reigns without learning the responsibility. In this he calls out activism: "The NAACP doesn't care whether a Negro man owns or rents his land, how well he can farm, or whether or not he tries to learn a trade and stand on his own two feet – oh no, all the NAACP cares about is that man's vote."

This point is built upon the shared disappointment that both Atticus and Jean Louise have regarding the method of desegregation – namely, that it was the Supreme Court that issued a ruling without regard for the 10th Amendment. In this there is the feeling of being forced into a belief and way-of-life that comes with a legal decision rather than with the progression/evolution of human reason within the local communities. And Atticus tells Jean Louise that it is his role in this community to be an agent of change, not by condemning the community but by working from within the community itself to facilitate the change of heart and mind. (Just as he did in Mockingbird.) He also believes that it is Jean Louise's place to return to Maycomb and do the same.

It is fascinating to me that Harper Lee completed this novel in 1957, and was so keenly aware of the changes that were to come in generations being pushed by political activism. She was right about the 10th Amendment, and she is right about a forced equality that would never be satisfied (no matter how equal we all became) so long as it was driven by activism. I can not say just how Harper Lee would articulate these views herself, because of health issues and her own preference for silence she will allow her novel to stand on its own. But there is much more to say here than the headline of Atticus Finch being a racist, for it is Scout who discovers her own bigotry by the time all is said and done. (Perhaps the veil is lifted on the rouse that says anyone who disagrees with activism's tactics and rhetoric are automatically filled with hatred.) And maybe the same can be said for those who have seen race as an issue, rather than as about people. We are never as good when we are about a cause as when we are about our fellow man and woman, and this book is a strong statement to that reality.

There are other issues that can, by analogy, be interpreted in light of the discussion had in Watchman, it doesn't take too much for us to be reminded of them. Atticus is not presented as a racist in this story, though it is clear that some modern ears are so conditioned that they can only make such a charge because they don't know what to do with those who dare disagree with the language and ideology of political correctness. In other words, just because he criticizes the work of the NAACP and the like (for turning people into issues), Atticus isn't a bigot. Harper Lee is showing us in this alone how the world was beginning to change in the days that she completed this work, and how it is running amok in our present day.

So, that might be the minority report on those talking about Go Set a Watchman, and I'm all right with that. These were my observations of the book, and how the black community has been let down in so many ways by such activist groups these past few generations. Today's lack of equality is less about the pursuit of happiness in our country and more to do with the work of running ramshod over a people and culture to achieve a short-sighted political agenda ... at the expense of people, who too share the imago Dei.

review: the reason for my hope

Billy Graham, The Reason for My Hope: Salvation (Nashville: W Publishing Group, 2013). ISBN: 9780849922046

This week will see Billy Graham's 95th birthday, and it appears that he is not finished with his work of evangelism.  This is Dr Graham's most recent publication, following the 2011 release of Nearing Home: Life, Faith, and Finishing Well.  Although there have been numerous health concerns surrounding Graham in the past few years, it appears that his mind and his commitment to preaching the gospel is quite strong to the task.  This book is as straightforward an evangelistic statement as any we have heard (and come to expect) from Dr Graham before.

I also believe that it is the type of statement which we needed right now.

Let me say that there are no surprises in this book, regardless of the context of the person who opens it.  Billy Graham has kept a straight and strong message of evangelism, known throughout the world, for the past sixty-six years.  Even those who have never listened to his sermons, read one of his books, or darkened the doors of a church (or revival meeting) will have reasonable suspicion of the type of message within its pages.  And yet, Dr Graham was led to produce this work and proclaim once again the message that he has preached thousands of times to millions of people across the world.  Why?  Because even though we may have a sense of this book's message, the gospel must be heard fresh and proclaimed often in our culture.

When Dr Graham published this book he demonstrates his firm belief that our nation, and world, is in profound need of the transformative experience of the salvation that comes from the gospel of Jesus Christ.  There are many churchgoers - and even church leaders and pastors - who might say that this is a great need, but who seldom do anything to share the gospel with anyone at anytime.  (These might be the first ones to give Billy Graham a pat on the back, offer some niceties out of respect for his age and influence in the church, and move on without a further thought.  Maybe they will purchase the book and keep it around for a while for social reasons.)  What has made Dr Graham's ministry so effective is his unswerving dedication to preaching the gospel - in many forums and media - and demonstrating an uncompromising and unembarrassed belief in its truth.

With all that is going on in the demoralizing of our nation, and the threats that exist around the world, Dr Graham has done the right thing - namely, he has stood up and proclaimed the truth of the gospel without being ashamed of his acceptance of it, or his belief in its power.  On the one hand, I thank God that he has given Dr Graham the ability to do so, even as he reaches 95 years in age.  On the other hand, might we wonder why there is such a lack for spirited voices who are willing to do the same that we must rely on Dr Graham and leave so many questions as to who will lead the way when he has departed?

It seems that all of those voices which vie for influence and leadership among the church want to become involved with all sorts of things, to the degree that edifying the church and proclaiming salvation to the lost appears to be secondary at best.  We might have to engage in various issues, and there is great need for working within the church to accomplish certain goals - this is the nature of discipleship.  But, is the core of the church the proclamation of the gospel (to both believers and nonbelievers), or have we become so concerned with other things?

Dr Graham engages his context well in this book; he appears to be aware of the culture which surrounds him, both good and bad.  He makes bold statements regarding the deterioration of our morality, the acceptance of behaviors that are destructive, and the general hopelessness that is rapidly spreading in many areas of our society.  But he is also aware of the lives that have been - and can be - transformed by the gospel, and so he keeps those at hand to demonstrate repentance and salvation.  And that - salvation - is the singular reason for the hope that Billy Graham has for the future.  It is not a pie-in-the-sky hope that will someday come and someday establish heaven on earth.  That is there, to be sure, but Dr Graham also sees the power of the gospel at work in the present to transform lives and redeem situations - to bring about God's salvation today.

This may be less of a book review and more of a book recommendation, but I believe that the significance and impact of Dr Graham's publication of this book should not be overlooked.  He has shared a message of hope, and at no point does he speak of any one person, or any situation, as though it is beyond God's power to save.  This is the trademark of his message and ministry, and it is an example for the preacher who must stand and proclaim in difficult times.  At one point Dr Graham quotes his wife, Ruth (d. 2007), as once saying "If God doesn't punish America, He'll have to apologize to Sodom and Gomorrah."

It is hard to deny that America is in the midst of difficult days, and that we are experience a judgment from God because we have refused to accept his presence.  But we as believers can look deeper into our experience, and further down the road, to see that there is a genuine hope that needs to be share more today than ever before - the hope of salvation.  Thank you, Dr Graham, for reminding us of such things.

review: the juvenilization of american christianity

Thomas E. Bergler, The Juvenilization of American Christianity (Grand Rapids: Eerdmans, 2012).

In an examination of the Twentieth Century's impact on American Christianity, Thomas Bergler (associate professor of ministry and missions at Huntington University) provides interesting insight by tracing the background of the current religious culture in the United States.  Initially, I was expecting a title like this to be a critique of worship styles and congregational scope.  There is some of this, but the volume is more concerned with the history of the Christian subculture through the Twentieth Century to simply be a bloviation of opinion.  In other words, to understand the current "juvenilization" of American Christianity, one must come to appreciate the background(s) of the current context.

The Introduction shows where the study is going, aptly titled We're All Adolescents Now, an indication that American Christianity as a whole is more consumer-oriented than ever before in the history of the church . . . "Even if the church officially frowns on combining entertainment and worship, its members still tend to behave like spectators" (2).  Further, even in all of the attempts to engage churchgoers in increasingly meaningful ways, there is an overall consumerism that labels, brands and summarizes the "high-points" of the modern faith trends (cf. 2-3).  The Twentieth Century is distinctive for the impact which youth movements made upon the whole faith movement.  "Like other revolutions, juvenilization swept away both good and bad elements in church life.  Youth ministries brought necessary and beneficial reforms to the churches, but they also made Christians suspicious of authorities and traditions" (4).

Bergler also introduces his work with the assertion that, "In some ways, juvenilization was a byproduct of noble goals" (5).  This means that the impact which youth ministries have had on the church begins with the intention of reaching young people with the gospel, even though not all of the outcomes have been desirable in the life and health of the church as a whole.  Thus, he defines "Adolescent Spirituality" as ". . . any way of understanding, experiencing, or practicing the Christian faith that conforms to the patterns of adolescence in American culture" (8).  He develops the various layers of this assertion, which provides the context for a non-maturing faith: "Adolescent Christians don't expect to be adults for a long time, so they don't particularly care if their Christianity prepares them for adulthood.  They tend to be much more aware of their religious 'rights' than their religious responsibilities" (14-15).  Although not all that has come from the youth movements is bad for the church, there have been serious (and often unintended) consequences which must be addressed.

The book is an interesting and informative read.  The development of these themes and the tracing of their history throughout the Twentieth Century is good to understand as we seek to work within our current context of Christianity.  "Young people, many whom had never seen old-time religion anywhere but in church, found it exciting to attend rallies in theaters, civic auditoriums, and even stadiums" (50).  What began this cultural shift was the decision/crisis of what to do with the emerging youth culture: "The 1940s saw the emergence of an enduring dilemma in Christian youth work: to adapt to youth culture and tamper with the faith, or to ignore that culture and suffer the loss of youthful loyalty" (65).

Specific areas of examination include Liberal Protestantism, The Black Church, The Roman Catholic Church, and more conservative Evangelicalism.  (Here is one reason why this can be a challenging book, but also why it makes it an important book - the range of study includes areas that demand an appreciation for the American church's diversity; one cannot simply read from within their own faith tradition alone.)  For those looking to gain a better understanding of how our current American Christianity emerged, the roots of those movements are found in this cultural history.  For one example, consider the statement, "Teenagers who grew up in Youth for Christ during the 1950s and early 1960s were primed to accept the Jesus People movement, Christian rock music, and small groups that would be needed to reach later generations . . ." (175).

Chapter Seven draws the various traditions together in a discussion of the cultural events of the 1960s, where many things considered to be establishment fell apart.  Bergler looks at the impact on the main streams of American Christianity, and how each movement responded to the shifting world around them.  He concludes, "In the long run, the rebellious styles of the sixties youth proved more popular among the middle class than the substance of their social vision" (206-207).  Further, "Unfortunately, their success came at some cost . . . While some of these changes were beneficial, others would create a chronic immaturity among American Christians" (207).

The final chapter speaks of the lasting impact (both positive and negative) of the process of juvenilization among American Christianity.  On the one hand, "Juvenilization has kept American Christianity vibrant" (208).  On the other hand, it has led to a culture that has lessened the maturity of the American Christian: "But in far too many youth groups, teenagers learn to feel good about God without learning much about God" (221).

Bergler also concludes that, "Although juvenilization has renewed American Christianity, it has also undermined Christian maturity" (225).  This has happened primarily by 1) equating faith with emotional comfort, and 2) presenting theological beliefs as optional to the faith experience (see 225).  How do we confront such a situation?  Bergler suggests: "They need practices and environments that will help them grow into spiritual maturity" (227).

Furthermore, "Adults should not try to be teenagers, but instead need to set adult examples.  Teenagers can legitimately follow Christ in adolescent ways, but they need to grow up spiritually as well as physically . . . After all, churches full of people who are committed to helping each other toward spiritual maturity are not only the best antidote to juvenilization in the church, but also a powerful countercultural witness in a juvenilized world" (229).

review: the founder's key

Larry P. Arnn, The Founder's Key (Nashville: Thomas Nelson, 2012).

Among other things, Larry Arnn is the president of Hillsdale College, a wonderful place of learning and liberty, known for their dedication to the founding principles and philosophies of the United States of America.  I made Dr. Arnn's acquaintance two years ago and found him to be a delightful fellow who demonstrates both knowledge and grace.  His recent publication is an examination of the relationship between the American Declaration of Independence and the Constitution of the United States.  Timely, for we are in an age where the principles of limited government are all-but-completely-ignored for the rise of an overbearing bureaucracy.

It is a short book (123 pages) which requires a pondering of history and political philosophy.

Chapter One speaks to the importance of our nation's remembering - remembering how it began and with what principles it was sparked.  As these revolutionaries gathered together, they sought to build a society with laws that would facilitate liberty among all peoples.  The two primary founding documents - the Declaration and the Constitution - are thus joined together and vital for the understanding of our freedoms.  According to Arnn, "They make a series of demanding claims . . . They command by blood, and the command by principle" (5).  Thus, he argues that there is a great burden, which many in our current generation are unwilling to bear, that comes with this liberty.  But, as one of Arnn's great statements (in the form of a question) states, "Our fathers were revolutionaries.  Should we not be the same?" (5).

Chapter Two begins to examine the break between Declaration and Constitution which seems to have become a part of our modern culture.  There appear to be some who liberally favor the ideas of the Declaration, but who come to resent the conservative limitations of the Constitution.  One of the chief problems which this book seeks to address is that apparent disconnect which shapes the way many Americans see these two documents.  In reality, they are bound together and work together for the common cause of our country's freedom.  The Declaration of Independence is a universal and sweeping statement of the blessings of humanity (eloquently written and majestic in its language).  "It proclaims the inclusion of every human being - past, present and futre - in its reach.  No nation is left out.  No era is excluded" (8).  This is important, for the founders did not see liberty from their own efforts or government, but as a gift from the Creator within history.

On the other side is the Constitution (the longest surviving written constitution in history).  The obstructions to those who seek power over others is found in this document.  As Arnn writes, "Still today it commands the hearts of most Americans, and still today it places inconveniences in the way of those who would overcome it" (10).  The words of the Declaration are bold and sweeping, and those of the Constitution seek to give order and law.  There have been attempts (both successful and not) to move one or other of these documents out of the way, some of which Arnn reviews, but they still remain able to guide a nation.

Chapter Three asks whether the Declaration and the Constitution are divorced from each other.  The two documents have different intentions, "One throws off a government; the other builds one . . . Like its author, the Declaration shows imagination and eloquence.  Like its author, the Constitution shows order and balance" (21).  This does not mean that the two documents do not (or cannot) serve one common goal, which they do.  The Declaration begins the process of setting forth a new government, but it takes a fuller statement to complete such a task.

Arnn makes an important statement for the fuller understanding of the purpose of these two documents: "The American Revolution is not justified by the fact that government is an alien force.  The truth is the opposite: the Revolution is justified by the fact that government is necessary.  The king has sometimes failed to provide it, and other times he has provided it in ways that subvert the purpose of government" (26).  In understanding the central seventeen paragraphs of the Declaration, Arnn divides them topically (and then discusses them in turn) into three categories: representation, limited government, separation of powers (27-36).  The sovereignty of the people are not given a place in the government, for it is not from within the government that liberty is guaranteed (34).  Ultimately, it is the Declaration which lays down the foundational thought for constructing the Constitution (37).

Chapter Four examines God's laws of nature evident in the writing of the Declaration.  It is a document which appeals to the higher laws of creation rather than simply making a political argument.  "The Declaration of Independence does not read like a document from this world of kings.  It hardly reads like a document from any particular world at all . . . Its signers are at the crisis of their lives, and they begin by placing it in context" (43).  Therefore, it begins with a 'self-evident truth' of the equality of all persons.  Though we have a bent tendency to lord over each other, the Declaration appeals to the created order as evidence that our nature is one of equality.  Arnn turns from this chapter to the next with a great question, "The whole volume of human nature has been around for a long time.  Why, one might wonder, should the Declaration of Independence become the first parchment to reflect those laws?" (48).

Chapter Five speaks to the assertion that all men are created equal.  I rather enjoyed his opening statement, bookended as such, "If you are going to defy the mightiest empire on earth, you might exercise a little caution . . . The Declaration of Independence does not adopt this tone" (49).  In an interesting discussion, Arnn argues that the self-evident equality ought to be understood not by comparing one person to another, but placing humanity next to its Divine Creator (cf. 50-51ff.).  The principles which come from this are at the center of this nation's limited government.  "For that reason, human beings must hold the means of their well-being in their own hands" (58).

One of the difficulties of our modern age is that too often "we think of equality as an outcome" rather than an opportunity (59).  From this point it becomes something of entitlement rather than of liberty to pursue.  "The Founders thought that the greatest effort in relief of poverty in human history is the building of a free republic, protecting equally the right to property and resting on consent through a free Constitution" (63).

Chapter Six addresses the charge of hypocrisy among the founders, specifically that they spoke of equality yet 1) held slaves and/or 2) did not abolish slavery in the Constitution.  To this Arnn begins with historical perspective.  First, that slavery had come to America under British law (and the British would not abolish slavery until 32 years after it was abolished in the United States) (66).  Second, that the founders made attempts to bring slavery to an end, specifically setting up mechanisms within the government which fostered that end (cf. 67-69).  Even Jefferson, who wrote and spoke eloquently of equality and against the practice of slavery, owned slaves.  Yet he still composed the words and supported the principles of liberty for all, being drawn to that truth (69).

Chapter Seven moves to discussions regarding the Constitution in particular.  Both the Declaration and the Constitution were surrounded by debate, but ultimately adopted and remaining two centuries later (77).  "The Constitution gives the nation its shape, and by doing this, it exercises a powerful influence constantly on all that we do" (81).  One of the important aspects of our Constitution is that it is written to make significant changes to our laws and government slow.  "The Constitution does not give any of us the power to do what we want, right now" (81).  It is sad how striking such a claim has become in light of recent Congressional and Presidential activities.

Citing John Adams, Arnn discusses the notion of the city as the soul writ large (93f.), "What happens in the soul happens in the city, and what happens in the city happens in the soul."  Thus, there is a call to virtue which is at the center of this republican form of government.  The people have a great responsibility in their sovereignty.  "Moreover, no government, before the American government, had been based purely on the consent of the governed" (95).

Chapter Eight is therefore titled "The Soul Writ Large," speaking to the responsibilities of the nation's citizens.  What the Declaration and the Constitution set out to do is unique and powerful.  "This is to be the first purely representative government in history" (99).  There are ups and downs to freedom, and challenges which exist within the republican form of government.  But, "The right forms of government benefit the character of the citizens; good character in the citizens benefits the public good" (104).  Arnn also reviews the checks and balances which lie at the center of the Constitution's mandate, advocating a mutual respect between the government and the governed.

The final chapter is a Conclusion which draws together the book's themes.  As he brings his thoughts together, he makes a good observation: "History, then, is a story of circumstances playing on human beings.  Human beings are shaped by these circumstances, and also they shape the circumstances back" (117).  The weight of liberty is upon our country once again, and the long road back to the Constitutional government which was envisaged by our nation's founders will be long and (at times) difficult.  But there still remains an opportunity for a government which is representative, separated in its powers, and limited in its scope . . . that is what Arnn describes as the founder's key.

review: the acts of the risen lord Jesus

Alan J. Thompson. The Acts of the Risen Lord Jesus. Downers Grove: InterVarsity Press, 2011.

A Brief Review:

Who is the central figure in the book of Acts?  The more formal title of the book (which was given after its composition) is The Acts of the Apostles, to emphasize the early church's activity - most notably under the leadership of Peter and Paul.  The Dean (F. F. Bruce) once referred to The Acts of the Holy Spirit, for it is divine spiritual empowerment lies at the heart of the narrative.  But if Acts is intended to be a continuation of Luke then should it not also be considered the continuation of the gospel story itself?  In light of the recent discussions surrounding The Bishop and McK it would appear that we ought to return to a reading of Acts which makes an intentional connection to the gospel with Jesus' activity at the center.  Although published before these other two works, this is the assertion which Alan Thompson makes in his investigation - Jesus is the central figure of the Book of Acts.

The internal emphasis of the Acts narrative, according to Thompson, is that Jesus is currently reigning from heaven as the ascended Lord of the world.  Drawing this out of the opening statements, he asserts: "Acts 1:1 indicates that the book is going to be about what Jesus is continuing to do and teach; therefore, the 'Acts of the Risen Lord Jesus' would be a better title" (49).  This will take some rethinking for many people who have a tendency to understand the ascension of Jesus as his departure from the church, rather than his drawing near through the giving of the Holy Spirit.  Thompson also indicates this line of thought, "The focus here is not on his 'absence' and consequent 'inactivity,' but rather on the 'place' from which Jesus rules for the rest of Acts" (49).  Thompson's foundational argument is that Jesus - as enthroned Messiah and Lord - is actively reigning from heaven and is presently involved with the affairs of the church.

The ascended reign of the Lord Jesus makes him "the bestower of God's blessing for God's people, sending the Holy Spirit, God's enabling presence for his people" (51).  Building on this, Thompson emphasizes how much of the narrative of Acts also points to Jesus as an active participant in that which is happening in and around the early church (e.g., Acts 2:47, "the Lord added to their number daily those who were being saved").  The conclusion here is that, "Luke is showing that the kingdom of God, inaugurated in the person of the Lord Jesus, is continuing to be administered through him (67)."

Chapter Two then points to the importance of the resurrection of Jesus, and its emphasis in the narrative of Acts.  Thompson's overall assertion here is that Jesus' inauguration of the kingdom of God and his present reign from heaven are the primary reasons why Luke places the resurrection prominently within the narrative.  Beginning with an examination of Luke 24, the author discovers a repeated emphasis on the totality of Scripture - the whole of Israel's storyline - coming to its climax in the resurrection of Jesus.  Thus, the outworking of this new reality will play a prominent role in the continuation of the Jesus story - the church's activity as described in Acts.  "In Acts the resurrection is the climax of God's saving purposes, and it is on the basis of the resurrection that the blessings of salvation may be offered" (79).

This is a good and logical approach to reading Acts in the context of the gospel narrative, for if death-resurrection-ascension is central to gospel, then history must work up to it and be driven by it as the fulfillment of God's kingdom.  The preaching and teaching of Acts emphasizes God's salvation, and keeps in focus the reality of resurrection which has broken forth the new world.  (An interesting comment here, "For a book called 'acts' much of it is 'teaching'" (89).)  Though often driven by occasion, it is the bold declaration given by the Spirit that characterizes the message of Acts.

Chapter Three points to the Gentile inclusion as the kingdom of God and the restoration of God's people in connection to the Lordship of Jesus; ". . . it provides further evidence that Acts is about the inaugurated kingdom of God in this age" (103).  Beginning with the programmatic statement of Acts 1:8, there is every reason to believe that the kingdom of God and the restoration of Israel have been brought together with the ascension of Jesus and the giving of the Holy Spirit.  Luke develops this geographic/ethnic progression in ways that are probably more in-depth than we have unpacked in recent overviews, and Thompson brings this out in the various sections within the chapter (e.g., Samaritans, outcasts, Gentiles).  This is seen also the restoration of the Davidic kingdom, which plays a prominent part in Acts 15 (see 120-124).  In these themes throughout the narrative, "Luke emphasizes that God is keeping and fulfilling his saving promises and his kingdom has been inaugurated" (124).

Chapter Four turns to the gift and work of the Holy Spirit.  It is viewed here as an eschatological and prophetic gift, bestowed by the risen and exalted Lord Jesus.  "Thus in Acts the Holy Spirit is both the eschatological promise of the Father and is also evidence (being poured out by Jesus himself) that Jesus is the hoped-for Davidic King, is reigning now and by his resurrection has inaugurated the last days and the restoration of Israel" (131).

Thus, the Holy Spirit is the empowering presence of God upon the church, now given as a constant empowerment rather than an occasional and selective force (cf. 132).  It is the whole church which receives the Spirit, to be at work for the kingdom of God at all times.  The Holy Spirit is also viewed as transformative, restoring God's people and bringing unity among the believers.  "There is only one people of God" (137).  The giving of the Holy Spirit (with those rather odd passages within the narrative) are also discussed here, to the conclusion that ". . . in Acts the norm is that the Holy Spirit is received by all believers at conversion and that baptism is associated with the response of conversion as an outward display of an allegiance (trust and repentance) to the Lord Jesus" (142).

Chatper Five examines the transition from the era of the temple to the era of the church, where the Holy Spirit and the reign of the risen Lord Jesus is at work for God's kingdom.  Thompson's view is that the temple has now reached its fulfillment, and therefore gives way to the reign of Jesus through the leadership of the church.  He finds no contradiction in the early believers going to the temple, for he does not see evidence in their participating in the sacrifices per se - "It should be noted, however, that the only activity Luke records the believers doing in the temple in this context is proclaiming Jesus" (152-153).  Although the discussion surveys the entirety of Acts, there is not enough space to review it all here.  Of special interest to many would be Stephen's speech in Acts 7, where his witness declares that God cannot be contained by a temple made with human hands, thereby emphasizing the fulfillment of the covenant (cf. 168-172).  "The Lord Jesus is therefore the fulfillment of and replacement for the temple and the one through whom previous temple boundaries may now be overcome" (172).

Chapter Six then speaks of the law as no longer holding direct authority over God's people.  Thompson reminds us that there is no anti-law sentiment in the Acts narrative, even though the one to whom the law pointed has now come.  If the temple had authority, Jesus now has a universal authority (179).  The earthly execution of this authority rests with the apostles, a function given to them by the Spirit of Jesus as empowerment to the task.  This new era does not constrict as the law once did, but gives opportunity for the Gentiles to experience the blessing of the kingdom of God by participating in the people of God and receiving the Spirit.

In his Conclusion, Thompson reminds us, "The introduction of this 'new era' of 'last days' fulfilment, however, also has implications for the 'old era'" (194).  An important note indeed.  Further he states, "Thus, according to Luke, believers such as Theophilus may be assured that God's plan of salvation is being carried out according to his promises through the continuing reign of the risen Lord Jesus" (195).

review: revelation for everyone

N. T. Wright, Revelation for Everyone (Louisville: WJK, 2012).

And so The Bishop comes to the end of an eleven year project of providing a commentary on the entire New Testament accessible to those who would typically never pick up a commentary.  It appears that he has achieved this objective, as many persons (lay and clergy alike) and small groups have been using the for Everyone series to better understand and navigate through their Scriptures.  (The project was so welcome by the church that now John Goldingay is working on doing the same for the Old Testament.  I have yet to explore these, but since I have high regards for Goldingay I will assume they are quite good as well.)

I have been particularly excited about the publication of Revelation for Everyone because I have been seriously studying and teaching Revelation for the past five years.  This volume came out while I was taking a Sunday school class through the Apocalypse.  Actually, this is the first time I have ever adapted my course materials for a church environment and the fact that I could engage Wright's work as I went along was a tremendous gift.

For many in the church reading (much less making sense of) Revelation is a daunting task, in no small part to the amount of kooky interpretation that has plagued evangelicalism for years.  I have often been a self-proclaimed champion for the cause of reclaiming the truth of God's Word from the irresponsible and self-serving nut-cases that have made the powerful and poignant message of Revelation into a farce.  This volume will certainly be a welcome tool for the overwhelmed laity and clergy to listen and hear the message of faith which we should have never lost in the first place.

I posted a while back where I disagreed with The Bishop (see, I am willing to do it people!) over his interpretation of the message given to Sardis.  Beyond that, there simply was no point of significant disagreement within Wright's discussion.  This is a good and solid introduction and survey of Revelation's primary themes and message, designed to impact the reader with the challenge of faith which the first century book intended for us to experience.  Especially due to the book's formatting, it would be too difficult to survey its contents here, but I do wish to commend (and the entire series) to all believers seeking a better understanding of God's Word - and how to effectively communicate it to the world in which we live (and this latter point is one of the key strengths of this series).

Because of my own experience, I have considered whether or not I would use this book as a text for teaching Revelation.  In a more academic setting (college or graduate study) I probably would seek out a book that is more challenging to the student, pushing them into the debates and discussions that make for appropriate study at such a level.  Rather than seeing this as a deficiency in what Wright has given us, this is simply an acknowledgement of what he was written - namely, a text that does not become overgrown with such debates and discussions, but which presents the message of faith clearly and concisely to the average reader.  And on that end, it is inviting and engaging through and through.

review: ff bruce - a life

Tim Grass. F. F. Bruce: A Life. Milton Keynes: Paternoster, 2011.

Few scholars have had the impact on contemporary biblical studies as  The Dean (F. F. Bruce).  This biography offers many of us (especially those who entered the world of biblical studies post-1990) the opportunity to understand the life and influence of this top scholar.  Hopefully, a good number of people - academically involved or otherwise aware - will take the time to consider one of the greats.  In any field or endeavor, such is an important task to know who and what has gone on before us.  And since, I believe, we stand on the shoulders of such giants as Bruce in more ways than one.

Although the book was well-written and engaging, one aspect that made it more personally enjoyable was the sense of how accessible Bruce was to a broad range of people.  Additionally, I personally had the sense that in many ways he and I were cut from the same cloth in our perspectives on the world of biblical studies (he obviously from the brighter end of said cloth); there were numerous times when I chuckled at the way he would respond to questions, address issues and controversies, or spoke about the endeavor of biblical scholarship.

The book progresses more or less along the lines of a traditional biography, beginning with an account of Bruce's family, birth, childhood and early life.  One of the hallmarks of his life is the association to the Brethren throughout his life, often leaving him to navigate a sea of in-betweens - he was often seen as too 'liberal' by the Brethren and too 'fundamentalist' by the academic community, a perception that he consistently broke through by his commitment to the text and to his faith.  He worked to broaden evangelicalism, defining the Christian faith in the simple Pauline understanding of possessing faith in Christ.  He thus became self-identified as an "unhyphenated evangelical" based on his belief that the term evangelical included "every one who believes in the God who justifies the ungodly" (152).

Along with his perspective on evangelicalism, perhaps the second most influential fact of his scholarship was his commitment to the biblical text.  Such a comment should not be striking, but Bruce's dedication to Scripture still presented a challenge to much of the work being done (in both his day, and times before and afterward).  Bruce defined tradition as the family memory of the church and warned that the notion of sola Scriptura "had all too often meant allegiance to Scripture as our tradition has interpreted it."  Further, "He suggested that the essential principle of canonicity was witness to Christ; this was what gave the biblical documents their unity.  And since the Spirit's task was to bear witness to Christ, the supreme evidence for the authority of the Bible was the inner witness of the Spirit" (159).

Such a position gave Bruce an interesting voice in discussions regarding Inerrancy v. Infallibility, the role of women in ministry, the millenium questions, biblical inspiration, along with others.  Time and again he would return to what he found in Scripture, mostly repeating the refrain that he saw emerge from the Pauline epistles - freedom.  Once, when asked if there was any scriptural support for the idea of a secret rapture of the church he replied, "There may be, but I have yet to find it" (179).  Such was his approach to many topics, and often brought him to a place of scrutiny among the Brethren with whom he continued to minister and worship.

The author also includes a chapter on Bruce's writings, providing good summaries of the major content and their impact.  Here is a helpful overview in its own right, providing those who are less familiar with F. F. Bruce to get a better sense of his influence on biblical studies.

The legacy of F. F. Bruce is given consideration in the final chapter, as the author looks at the impact made on three communities: "Brethren, evangelicalism generally, and the world of academic biblical studies" (212).  Throughout his life, Bruce sought to broaden the notion of evangelical by appealing to the text of Scripture over and above any particular tradition or vantage point.  I believe movement such as this greatly enhanced (and still continues to push today) the experience of being Brethren.  (As part of a Brethren community - slightly different than Bruce's particular thread of Brethrenism - there is much for us to learn in order to grow.)

As for being an academic, Bruce's uniqueness is also seen in the lack of 'one big idea' that can be identified (223).  In fact, there is not a heavy emphasis on originality so much as there is on understanding the biblical text.  Moving exegesis to application was the heartbeat of Bruce's life, ministry and academic career.  How did he become so influential?  Through faithful engagement and exposition of the text, making it accessible to the evangelical community.  Here again is a point of agreement between myself and Bruce: the perceived need to become novel in our studies does not necessarily make us more intuitive or accomplished, but often runs the risk of moving us from faithful interpretation for the sake of attaining something new.  Bruce refused to go this route yet still made his impact on the world.

Here is a great mind, a committed evangelical, and a fearless scholar.  F. F. Bruce was 'old-school' in many ways: his choice of church, his opening of doors for other people (even young students), his refusal to work with a computer or electric typewriter, and his lack of interest in an ever-changing popular culture, choosing instead to work for the gospel.

review: turning the tide

Charles Stanley. Turning the Tide. New York: Howard Books, 2011. 1439190623.

Although there is no shortage of Christians who choose to speak on socio-political topics, there certainly does seem to be a lack of responsible dialogue in the arena.  In the name of fairness, one could say that this is somewhat true for believers on both sides of the political aisle.  I personally believe that many left-wing advocates are pushing in ways that discredit not only the Founders but also the Bible on which they forged this nation.  So I admit that I am personally biased in my assessment (you are too, even if you claim otherwise).  Having a stated position does not make a person wrong; knowing what you believe is a product of actual thought rather than sentimentalized feelings.

Anyways . . .

Given the sea of voices that have `emerged in the last decade, it is worth listening to the voices of our elders, who have spent their lives working in America's church to see God's Word make an impact in our culture.  Charles Stanley is one of our nation's great preachers, and he offers here the product of godly wisdom that has come from a life of service and devotion to Word and Truth now directed toward a shifting and changing nation.  And it is worth our time and effort to listen to his perspective, rather than follow the trends of those who only hear what they want to hear and forget that those who have built this country have a contributing perspective for us today.

In terms of a book review, I'll be brief.  Among other things, this book is a primer for young pastors on how the church should interact with the issues of culture, society and government.  Stanley speaks clearly from his own convictions, but never makes a statement which is tied to a particular party, movement or candidate.  That is part of the calling for preachers - one that needs to be relearned - to neither decry nor support a particular political agenda any further than it is working for the kingdom of God.  I have often said that in my work as pastor I do not look to speak about the state, but then there are days when the state comes into the church and must be addressed directly.  This is the same vein in which Dr. Stanley writes, and offers his perspective on this nation under God.

The book is written to the believer who wants to see a more godly presence in our nation, not out of legislative or judicial will, but out of a sincere turning to be the people of God among those who work together.  The Founders did not establish an official religion, and that is not what Stanley advocates here.  But the principles of Christian behavior remain at the core of what our first documents advocate, and the Christian faith has played a pivotal role in the history of this nation . . . the phrase God Bless America is not exclusive to us as a people, but is a prayer seeking to have the divine-human relationship flourish in this country.

Turning the Tide guides the reader (by the way, the book is more than suited for small group or personal devotional study, complete with prayers and action steps to help the process of moving forward) to understand biblical precepts of society and government.  Although the chapter titles begin to look more like a political platform type of book, the content never denigrates to that level.  There is a continual emphasis on life as a gift from God and the rights and responsibilities that come along with that gift.  Stanley does well to keep that at the forefront of the discussion.

Again, this book is highly recommended as a proper way to have a biblical discussion regarding the socio-political side of the American experience.  As I write this it is clear that all sides are unhappy with the present state of affairs.  But there remain some deep divisions on just how to move forward.  As Christians we ought not jump on the bandwagon of any movement or party, nor defame and disown any involvement in the political arena until we have considered the type of perspectives offered in this book.  Maybe Charles Stanley doesn't work for you, maybe it's not enough . . . Either way, consider this level of discussion, which begins and ends with Scripture and the glory of God through the kingdom come in Jesus.  (All in the tone of a humbled love.)

review: tom wright for everyone

Stephen Kuhrt. Tom Wright for Everyone. London: SPCK, 2011. 9780281063932.

Tom Wright (known also as The Bishop) is undoubtedly one of the most influential theological voices in the world today. One of the distinguishing marks of his scholarship is that he is able to engage it both in the realm of higher academia as well as accessible lay theology. His writing accomplishes this quite naturally, thus providing a rather large base for those who are intrigued by his perspective.

Although the impact of Wright's theology is widespread and has changed the perspective of many, the stark reality of the typical evangelical church is that we don't know what to do with such seismic shifts in our theology. That is to say, we like what we have heard Wright say but we, by and large, don't know what is next. Maybe the book will emerge, After You Believe Tom Wright, or perhaps this is the first step in making that journey.

Stephen Kuhrt is Vicar of Christ Church, New Malden, UK. He writes this particular volume as an introduction and overview of how his congregation has implemented Tom Wright's theology into practice as a community. As a primer, it is a good 'first steps' to connecting theology to practice around Wright's perspective.

The first three chapters of the book serve as an introduction to Tom Wright and his theology. Chapter One introduces the reader to his career and emergence as an internationally renowned scholar. Chapter Two begins to connect a wide range of readership to Wright's theology, mostly by surveying the current landscape of evangelicalism and the "Theological questions awaiting an answer . . ." Kuhrt includes here the questions surrounding resurrection (and its implications), the atonement, the mission of the church, etc. This chapter serves as a bridge from the state of the church to the theology of Wright. Then, Chapter Three provides the reader with an overview of Tom Wright's theology. Perhaps for those yet familiar with The Bishop's writings this will serve as an invaluable introduction to the sometimes-daunting work of understanding Wright's theology.

The next three chapters begin to place Wright's theology into the practice of the local church, rounded out with examples of the ministry happening through Christ Church, New Malden. Chapter Four is "Tom Wright's Theology in a Pastoral Context," and focuses mostly on the impact of the resurrection within the work of the clergy. The central idea here is the aspect of funerals which often give the most challenging opportunity to setting resurrection theology in its proper perspective.

Chapter Five then moves to a missional context in which Kuhrt follows up on Wright's theology of a new heavens and a new earth becoming a present reality, not simply an end-times salvation destination. To move this into the local parish requires structural change as well, ultimately resulting in a fuller practice. "The preaching of 'new heavens, new earth' as the Christian hope, and going on to explain its practical implications for Christian mission, has resulted in a more holistic approach to mission, achieving a far greater degree of both confidence and clarity" (75). Kuhrt explains that such an approach will require a much greater degree of humility within the church (81) if it is to be about the business of God's kingdom-building.

Chapter Six speaks of the 'Church Life' theology that emerges from Wright's perspective. Kuhrt explains, "Like many evangelical churches, Christ Church has had a tendency throughout its history to be a 'gathered' congregation, with its major emphasis on teaching 'the faithful' (83). This perspective begins to shift when the kingdom is seen as presently inclusive rather than a removed future. Readings of Paul's literature in particular have challenged this congregation with such issues as the inclusion of outsiders, the edification of the community, the development of Christian character, the use of gifts and talents, the full ministry of women, and others. Many of the conclusions rest upon, "But the principle of constantly seeking to be reformed by Scripture has remained our conviction, and the church as a whole has been pushed on in this agenda and received immense blessings as a result" (101).

The final chapter then works as a conclusion and challenge for churches to continue to find ways in which Tom Wright's theology can be pragmatically implemented in local ministry. One of the questions Kuhrt leaves with the reader is, ". . . what fresh insights from the Bible have really changed our evangelical tradition in the last ten years?" (103). Tom Wright has proven himself to be a significant voice within both academia and the church. His scholarship cannot be ignored and the practical implications of his perspective will clearly enhance the mission of the church.

Let me finish by saying that neither this book or this blog are interested in making the mission fo the church about Tom Wright. Kuhrt's work does not read that way; he keeps a clear focus on the Scripture and Spirit in the kingdom-building life of the church. Why does the world need a volume like this? Because Tom Wright is an extensively present significant voice in the life of the church which needs to be heard, understood and considered in our praxis.

review: the pastor

Eugene H. Peterson, The Pastor: A Memoir (New York: HarperOne, 2011).

"I had only the vaguest of ideas of why I was there and certainly nothing that I would recognize as a pastoral vocation. I didn't know it at the time, but what I absorbed in my subconscious, which eventually surfaced years later, was a developing conviction that the most effective strategy for change, for revolution - at least on the large scale that the kingdom of God involves - comes form a minority working from the margins" (16).

This description, early on in the book, speaks to Eugene Peterson's life experience while a young man in a New York seminary. As far as pastors go, this isn't quite the vocational focus and drive that describes many of those in-training. But that captures the ethos of Peterson's journey, as he discovered - step by step - that his vocation was pastor.

Memoirs are interesting so far as they convey a rather intriguing life by someone of note, or they contain the wise reflections of someone whose life is similar to your own. Eugene Peterson has indeed lived an interesting life worth reading about (he begins his story as a child and speaks to his lifelong development and spiritual journey from there), but also he has a particular insight given to the pastoral calling that comes from years worth of work, adaptation, seeking-counsel, and facing head-on the challenges of church leadership. As a pastor who is also learning to grapple with all of these layers of life and leadership, I commend this read to all church leaders, both clergy and laity, for godly guidance.

One of the defining (and desired) marks of Peterson's perspective of the pastoral vocation is that it seeks to strike the appropriate balance of in-and-not-of that the Christian life demands. He does not get lost in overly spiritualized cliches of religious dogmatism, keeping such a holy view of pastoring that it has no tangible earthy significance. But neither does he present church leadership as something that is to absorb culture so as to lose its own otherness, instead holding to the demands of Christ that followers be distinct from the world. One particular passage illustrates this:

"I am quite sure now that the way I as a pastor came to understand congregation had its beginnings in the 'congregational' atmosphere of our butcher shop. Congregation is composed of people, who, upon entering a church, leave behind what people on the street name or call them. A church can never be reduced to a place where goods and services are exchanged. It must never be a place wehre a person is labeled. It can never be a place where gossip is perpetuated. Before anything else, it is a place wehre a person is named and greeted, whether implicitly or explicitly, in Jesus's name. A place where dignity is conferred. I first learned that under my father's priesthood in his butcher shop" (40).

In the end, he found that the most important work was in the mess of ministry. This helped define his "long obedience in the same direction" which gave context to his vocation. Perhaps it is out-of-line to say something like this about a person's own memoirs, but if one reads through only for the purpose of being able to read Chapter 35 in its proper context then you will discover an incredible set of lessons on what it means to live with the pastoral calling. That chapter alone is worth the purchase and reading of the entire work.

A great summary of what the book seeks to convey comes from a student of Peterson's, Irene:

"I don't want to be so impatient with the mess that I am not around to see the miracle being formed. I don't want to conceive of my life as pastor so functionally that the mystery gets squeezed out of both me and the congregation" (285).

review: making the corps

Thomas E. Ricks, Making the Corps (New York: Scribner, 1998).

About nine years ago someone I know recommended this book to me. I didn't take the time (during my graduate school work) to read it then, and I have often thought about it over the subsequent years. So I eventually made the time to get this want-to-read to the top of my list. At the time I first heard about the book I was managing Denver Seminary Bookstore, and the recommender was one of the leaders in the training and mentoring program. When he came to special order the book he explained to me, "Everyone that I [spiritually] mentor is required to read this book as we begin the process."

I am the son of a Marine and have great respect for all members of the United States Military. To discover some sort of correlation between that life and spiritual formation intrigued me, especially since Ricks does not write with the intention of making this connection. There is, if you choose to explore the contents of both of these worlds, a definite similarity. (Perhaps the two have something to learn from each other.)

Sixty-three men make the journey to Parris Island, South Carolina, to enter Basic Training as Marine Corps recruits. The book follows their journey through the eleven weeks, highlighting various recruits' backgrounds, successes and failures. It is a journey into a culture - a way of life - that makes the Marine Corps different from the other branches of the United States Military. How they draw undisciplined young men and women into this culture holds powerful lessons for what it means to be disciples.

A point which is drawn out early in the book is the distinction which Marines voluntarily hold from the Army, Navy and Air Force. Throughout the recruiting process you will find advertisements for the military which, like good commercials do, try to give you good reasons for joining their particular organization. The Marine Corps, however, have taken a completely different approach. They are the few and the proud, and maybe you are good enough to become one of them. Such an identity drives the community ethos of the Marine Corps, giving them a distinct identity.

Throughout the book Ricks also has an emphasis on the culture wars which exist between the Marine Corps and average American society. Since so much of Marine life is discipline and dedication, there is a strong potential (and often reality) for a cultural gap between those whose lives are dedicated to the Marine Corp and those who wander through life. Many of the young men whose stories are included in this book come from such a background themselves, and begin to transform into disciplined Marines. This will later become an issue for a few who struggle to hold both lives in some sort of balance.

In broad strokes this is what one finds in this book.

The parallels to Christian discipleship are many. Although we do not approach membership in the church with the mentality of exclusivism, it would do well to hold the challenges and rigors of spiritual life in high regard, lest we continue to perpetuate disciples who know not how to count the cost. It was Jesus himself who said that those who walk this path will be few.

Further, when we talk about Christian discipleship are we talking about transformation? Are we thinking in terms of a cultural identification to a community? Does the church understand that we are taking people from their existing way of life and are introducing them into a whole new realm of existence? Probably not. At least, probably not to the extent that we are speaking of here.

And when the church does make disciples, are we preparing for their entrance back into their former lives? The Marine struggles with going back to his/her civilian life - old friends and hang-outs and activities - and must learn to adapt in order to remain a successful Marine. Similarly, those who are believers still exist (most often) in their 'former' lives and must learn how to negotiate the demands of Christian discipleship in 'civilian' territory. (As a side note: Too often the church removes new believers from their former context, replacing all of their friends and activities with church friends and spiritualized activities. Unfortunately, this mostly becomes a removing of the witness from the community which needs it most!)

The last chapters of the book talk briefly about post-Parris Island life for the Marines who emerged from boot camp. Some go on to relative success in the Marine Corps, there is one particular stand-out appearing, a handful become disenfranchised with the Marine Corps (for one reason or another) and drop out, a few discover that they cannot adequately balance their external lives, and most simply do their duty and go home when it is finished.

Just like the church. Real life affects all sorts of commitments, especially ones which demand duty, honor and discipline. Some will fall away, others will become jaded, most will simply become what they were trained to be.

review: Jesus of Nazareth (2)

Joseph Ratzinger Pope Benedict XVI. Jesus of Nazareth: Holy Week. San Francisco: Ignatius Press, 2011.

I have read both of his books on Jesus published since Joseph Ratzinger was made Pope Benedict XVI in 2005. His first volume to a life of Jesus (Jesus of Nazareth, 2008) spent a lot of time on the character and teaching of Jesus. This second volume, as one can tell by the subtitle, is a study on the passion, death and resurrection of Christ.

Certainly there are points of theological disagreement, but I will contend that a Protestant would have a difficult time reading these volumes and not appreciating the portrait of Jesus that emerges from the text. In what might possibly be a move to help with such schisms in our approaches to Jesus, Ratzinger provides a study which is spoken in unity and love rather than centering on our ecumenical divisions.

The book itself covers the final week of Jesus' life, from the not-so-triumphal entrance into Jerusalem until Easter Sunday. (An epilogue is provided to help bridge thought into Ascension and even Pentecost.) This is a good read for Lent and Holy Week, for it helps us to remember that there is so much more to be gained when we focus on the cross than when we simply look at ourselves.

From the perspective of biblical studies the book is good, but not great. Ratzinger has his pocket of scholarship from which he draws - most of which are quite solid, actually - but there are clear moments when appealing to other work would benefit his text greatly. For instance, any examination into the Resurrection without mention of N. T. Wright's extensive research into the area is almost painfully obvious. (But, then again, where are we on the whole Anglican-Catholic thingy these days?) Given the research that he does interact with, it would be natural/necessary to catch these pieces.

There is, however, some good theology found in this book. Notice that I do not say there is good 'Catholic' theology, for I suppose that if it is true about God then it is good theology without distinction. A few examples to help you get a feel for the book:

1. Ratzinger's examination of Jesus' high priestly prayer is quite good. He explains it this way, "'Eternal life' is thus a relational event . . . The relationship to God in Jesus Christ is the source of a life that no death can take away" (84-85). Throughout the book there is a clear focus not only on the knowledge of Jesus, but on the impact he has on the life of the believer (as well as the life of the church).

2. His work on the Last Supper is also interesting. It is a shame that communion is so vital to the church, yet so often goes without proper theological reflection. This has shifted very recently (see Pitre's work), but there is still more to do. Here, Ratzinger spends time on the breaking of bread motif in the Gospels, "It is also a gesture of hospitality, through which the stranger is given a share in what is one's own . . . God's bountiful distribution of gifts takes on a radical quality when the Son communicates and distributes himself in the form of bread" (129).

3. Further insight is given to the Last Supper-Eucharist connection by seeing it from the perspective of Jesus as God-Man. "This faithfulness of his means that he acts not only as God toward men, but also as man toward God, in this way establishing the Covenant irrevocably" (133). This certainly connects with the notion of Jesus taking the place of Israel when she could not achieve her own redemption, and also demonstrates (from one perspective) how this covenant in Jesus' blood has been brought to reality.

4. A final section to highlight is the Garden of Gethsemane. Ratzinger challenges the reader to consider Hebrews' title of Jesus as High Priest to help us understand what is happening in the hours before Jesus' crucifixion. "For these cries and pleas are seen as Jesus' way of exercising his high priesthood. It is through his cries, his tears, and his prayers that Jesus does what the high priest is meant to do: he holds up to God the anguish of human existence. He brings man before God" (163-164).

Those committed to understanding the Passion of Christ ought to read this book, regardless of what baggage might be sitting around regarding the Roman Catholic Church. There are times of theological wrestling and ecclesiastical disagreements, staunch and fiery as they may become. But when it comes to understanding Jesus - his life, teaching, love, suffering, death, resurrection, ascension - such things need to be put away. Especially today, when so many people who are lost and hurt and who don't care about that stuff anyway.

There is something to learn from this little book by Pope Benedict XVI, who is flawed and broken and searching and holy . . . just like every one of us.

review: evolving in monkey town

Rachel Held Evans. Evolving in Monkey Town. Grand Rapids: Zondervan, 2010.

In the opening pages of her self-described "too young to write a memoir" project, writer Rachel Held Evans admits, "I did try to found a heresy of my own; and when I had put the last touches to it, I discovered that it was orthodoxy" (18). This is one piece which continues to confront the current younger evangelicals - that we should believe in something worth believing in, wrestling with the question of God instead of uncritically accepting the answers of a previous generation. Therein lies the heart of this book, and the inner drive to discover something challenging and transcendent which the author demonstrates.

Certainly this book will ruffle feathers and, frankly, scare some people to death. But Evans has hit on something important here, the necessity of defining essential beliefs from those things which are uncompromising in the faith. "When you count each one of your beliefs as absolutely essential, change is never an option. When change is never an option, you have to hope that the world stays exactly as it is so as not to mess with your view of it" (99).

The current place of the Christian sub-culture is in this exact place, and Evans is the right person to help shake up our irrational grasp of irrelevant details. Having been raised in a family and culture steeped in American evangelical subculture, she began to ask questions which were considered 'wrong' and 'inappropriate' - all stemming from an unsatisfactory ability for her faith to answer her own questions. I am certain that anyone who dares to move forward with this level of spiritual tenacity has lost many friends and gained many frustrations along the way. But, in the end, it is truly knocking on the door to heaven.

What are believers to do when the are faced with the millions (billions?) who are damned to hell simply because they were not born in the right time or place to hear about Jesus? (This is what Evans refers to as a cosmic lottery, "Some of us are randomly selected for famine, war, disease, and paganism, while others end up with fifteen-thousand-square-foot houses, expensive Christian educations, and Double Stuf Oreos" (103).)

Further, what are Christians to do with those who call themselves homosexual Christians? On this point Evans raises some good discussion, perhaps too good for the average believer to answer without going through some uncomfortable moments. Since this is a review, I am willing to say that I was personally disappointed in some of her conclusions, or lack thereof. I will agree that most modern American evangelicals have too visceral a reaction to homosexuality, especially when it gets in the way of sharing God's love. But it must be said that such activity is a sin within our Scripture and needs to be regarded as such. (I am not as open as Evans on this matter.) She doesn't necessarily cross any lines here, but her writing on this isn't exactly definitive either.

As if her questions weren't difficult enough for modern evangelicals, she also weighs in on salvation, though a number of months before Rob Bell's book made everyone go crazy. But she summarizes it quite well: "Some Christians are more offended by the idea of everyone going to heaven than by the idea of everyone going to hell" (130). True. And from what we have seen in the last few weeks surrounding the release of Love Wins, it's going to be hard to challenge such a statement. (Evans doesn't go any further than C S Lewis either.)

This book is, as the title suggests, a journey of an evolving faith that doesn't contain neatly packaged answers. It is a shared journey in order that the reader might also be encouraged to go along and find a faith that is engaging instead of static. Toward the end of the book she writes, "False fundamentals make it impossible for faith to adapt to change" (218). In other words, orthodoxy should not be made to include things that are not essential to Jesus or the kingdom which he brought to us.

What lies behind this book is a postmodern approach to faith, necessary for the changing hearts and minds of the generations. It is becoming painfully obvious that the answers of yesterday no longer deliver the impact on the questions of today. Though the answers we once had emerged from a culture that needed to arrive at them, it is clear that we must keep moving now. "So prepared to defend the faith, we missed the thrill of discovering it for ourselves. So convinced we had God right, it never occurred to us that we might be wrong. in short, we never learned to doubt" (225).

Quite an interesting walk.