Category: Theology/Christian Living Page 4 of 28

Grandpappy’s Corner: Tiny Hands Hymns, Tiny Hands Prayers, and Tiny Hands Promises edited by Hannah Duguid Estes, illustrated by Jessica Hiatt: A Great Set of Starter Devotional Reads

and

Tiny Hands Promises

edited by Hannah Duguid Estes, illustrated by Jessica Hiatt

DETAILS:
Publisher: P & R Publishing
Publication Date: October 25, 2023
Format: Board Book
Length: 16 pg. (each)
Read Date: April 27, 2024

What are the Tiny Hands About?

These are little board books that serve as beginning devotional materials—training wheels for young worshippers, if you will.

Tiny Hands Hymns

These are the first stanzas/verses of some of the best hymns around (and easiest to learn, too): “Holy, Holy, Holy,” “Be Thou My Vision,” “Amazing Grace,” “This Is My Father’s World,” “Great Is Thy Faithfulness,” “Come, Thou Fount of Every Blessing,” “Crown Him with Many Crowns,” and Thomas Ken’s doxology.

On the opposite pages are fitting illustrations, with some accent illustrations on the pages with text.

Tiny Hands Prayers

These are a selection of prayers—translated by Iain Duguid (Professor of Old Testament at Westminster Theological Seminary), from various portions of Scripture to serve as models of prayer.

They include: Mary’s prayer from Luke 1, Hannah’s from 1 Samuel 2, a prayer based on Daniel’s Prayer from Daniel 9:4-19, a prayer based on Ephesians 3:14-19, David’s prayer from Psalm 130, The Lord’s Prayer from Matthew 6, and the prayer of the saints from Revelation 19, and the Aaronic benediction from Numbers 6.

Again, opposite each is an appropriate illustration, with some accent illustrations on the pages with text.

Tiny Hands Promises

This is a collection of covenant promises from the Old and New Testaments to introduce and remind even the littlest members of the covenant of what God has promised them. These, too, are translated by Iain Duguid.

They are Isaiah 43:1-3; John 10:27-28; Matthew 7:7-11; 2 Corinthians 12:9; James 1:5; 1 John 1:9, 7*; Philippians 1:6; and Revelation 21:3-5.

*I’m not sure I get why he ordered them this way.

Yet again, opposite each is an appropriate illustration, with some accent illustrations on the pages with text.

Let’s Talk about the Art for a Minute

I’ve apparently appreciated Hiatt’s work as a cover designer on a few books (The Wonderful Works of God by Herman Bavinck, Things Unseen by J. Gresham Machen, and Struck Down but Not Destroyed by Pierce Taylor Hibbs), but illustrating board books calls for a slightly different skill set. Still, the illustrations remind me of those covers.

I think these are great. Bright and cheerful, without being cartoonish or silly (I have nothing against those kinds of illustrations, but they’re not fitting for the subjects).

How are they to Read Aloud?

They’re fine—although I can’t imagine that anyone, even those who can’t carry a tune, not singing the hymns instead of reading them.

The translations (I’d be tempted to call them paraphrases, but the books say translations—and I don’t know enough to contradict that) are foreign-feeling for people who are familiar with/have memorized the relevant portions from the AV, ESV, NASB, etc. Once you get past that feeling, there’s nothing about the text that’s difficult or odd to read—and they seem easy enough for young children to comprehend (to some degree).

What did the Little Critter think of Them?

Okay, I haven’t had the chance to read these with him, but his Momma has. She reports that he likes Tiny Hands Hymns, because she sings them, and he really responds well to singing. He doesn’t really seem to care about the others one way or another. That fits his personality—but doesn’t really reflect on the books, if you ask me.

So, what did I think about the Tiny Hands books?

I think they’re a great idea—and overall, I am pleased with the execution. I do recommend them without hesitation.

I have some questions about some of the technical bits of translation, verse choices, and whatnot—not so much that I have a problem with the books, I’d just like someone good with the original languages to sit down with me and walk through these.

But for a young child? I think they’re well done and would be great resources for regular use.

4 Stars

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.
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Cultural Christians in the Early Church by Nadya Williams: Same Song, Older Verses

By HCNewton

On April 21, 2024

In History, Non-Fiction, Theology/Christian Living

It’s done. It’s not good—or what I wanted it to be—but it’s done. Finally.

Cultural Christians in the Early Church:
A Historical and Practical Introduction
to Christians in the Greco-Roman World

by Nadya Williams

DETAILS:
Publisher: Zondervan Academic
Publication Date: November 14, 2023
Format: Paperback
Length: 207 pg.
Read Date: January 7-14, 2024

What’s Cultural Christians in the Early Church About?

First, let’s define “Cultural Christian”—for Williams, they’re “individuals who self-identify as Christians, but whose outward behavior, and, to the extent that we can tell, inward thoughts and motivations are largely influenced by the surrounding culture rather than by their Christian faith and teachings of Jesus.” It’s easy to find examples of these types of Christians today—and many ministers will talk about the struggle to minister in some areas (like the Bible Belt) because of this phenomenon. But clearly, from the title of this book, Williams holds they were present in the Early Church.

She has three reasons for writing (or reading) this book—the first is to combat the idea that the Early Church was too spiritual and correct to have to deal with these individuals—and because of that we can have some problematic ideas about the Church today. Secondly, because of our historical ignorance, we can fail to see how the Early Church was influenced by the culture around them. Third, if we see how the Early Church is susceptible to this, and that we are, too—we can more easily see the need to push beyond Cultural Christianity to the genuine article.

To pursue these aims, Williams considers Early Church History (the first five centuries A.D.) in three eras:

“Part 1 focuses on cultural Christians in the New Testament era and considers sins resulting from Christians’ culturally inspired treatment of property, food and drink, and sexuality.”

“Part 2 moves past the New Testament period and considers apostasy, the gendered nature of sin, and the sin of self-care among cultural Christians in the second and third centuries CE.”

“part 3 looks at the shifts that occurred after Constantine’s conversion, when Christianity went from being a persecuted minority to a privileged minority, and eventually, a privileged majority religion in the empire. How did the conversion of Constantine change the story of cultural Christianity in the church? The answer, we will see, is the rise of new forms of cultural Christianity, which were not possible when the Christians were a persecuted minority.”

Average Believers

Most books that I’ve read on or around these years in Church History focus on the heavyweight theologians and Church Leaders of the time—those people whose names we still recognize, who played significant roles in the development of Creeds and Dogmas, etc. And yes, Williams does cite and discuss some of them.

But her focus is on average believers—people like you (probably) and me. People who will never be cited in a history text, people that few will know existed 10 years after we die. But people who leave records, or who will be talked about (at least in aggregate) by others.

Again, this is not to say that the “big names” of history are ignored—for one thing, it’s frequently through them that we have records of, and access to, the average person. But to get a real flavor of what life is like we don’t just need the theological tracts and creeds, we need to know what people ate, wore, did for a living, and so on.

So, what did I think about Cultural Christians in the Early Church?

I absolutely loved this book and have brought it up in casual conversation a lot over the last couple of months (and repeatedly tossed out drafts of this post because I didn’t like it enough).

Because this book isn’t just a history, it’s about the current Church, too. How we are susceptible to the same—or similar—foibles. Frequently, the reader can see this just by reading the historical portions and reflecting (it usually doesn’t take deep reflection). But Williams will also focus on parallels, or draw out clear lines of comparison. This is a call to the reader to think about their own beliefs and practices and to examine them—are they based on Scripture or are they based on the culture around us?

While we may think that we are removed from the world of the early church, the nature of human sinfulness has not changed. The stories of these early Christians, therefore, are surprisingly familiar and convicting, if only we look closely. While it is at times jarring to admit, their stories are our stories too.

We have the same feet of clay as our forefathers did—and the same challenges to overcome. Thankfully, we have the same Savior. This book helps us to remember that—and I encourage everyone to pick this up (and not just so you don’t have to hear me do it in person).

4 Stars

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.
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Crisis of Confidence: Reclaiming the Historic Faith in a Culture Consumed with Individualism and Identity by Carl R. Trueman: Why The Church Needs Creeds

By HCNewton

On April 14, 2024

In Non-Fiction, Theology/Christian Living

Crisis of Confidence:
Reclaiming the Historic Faith
in a Culture Consumed
with Individualism and Identity

by Carl R. Trueman

DETAILS:
Publisher: Crossway
Publication Date: February 6, 2024
Format: Hardcover
Length: 173
Read Date: March 17-25, 2024

What’s Crisis of Confidence About?

This is a new and slightly updated version of Trueman’s 2012 book, The Creedal Imperative. The updates don’t change the overall thesis of the book, but a new nuance or two are added. The first edition focused on contrasting the point of view of “No creed but the Bible” with the Protestant traditions that embrace the Ecumenical Creeds and Confessions of Faith. This time, the focus is on maintaining Ecclesiastical positions and individual convictions via the Creeds/Confessions in a rapidly changing culture—particularly in light of what Trueman calls “expressive individualism.”

The book begins with a chapter arguing against Creeds and Confessions, which is followed by a chapter providing the Scriptural basis for their creation and use. We then get two chapters looking at the history of them in the Church—one chapter for the development of the Ecumenical Creeds in the first few centuries of the Church, and one looking at the development of Confessions during the Protestant Reformation (with some discussion of non-Reformed Confessions as well).

Trueman wraps up with a chapter on the use of Creeds/Confessions in the worship of the church—to form and frame it, their use in a church’s worship, and how they serve an integral role in both. From there he offers a final chapter with a non-exhaustive list of ways creedal material is useful for particular congregations, denominations, and individuals.

So, what did I think about Crisis of Confidence?

Now, I’d intended on re-reading The Creedal Imperative back in January, but the time got away from me and then this dropped in my lap quite unexpectedly—so I was able to tackle that re-read, in a sense. For that, I’m glad I read this.

I’m not sure it was worth the new edition—and the minor updates didn’t add that much to the book as a whole. It was probably a good move from a publishing/selling point of view—the design makes it fit with Trueman’s last couple of books, and the new focus fits those, too. This is a good way to get people who’ve only read his last two books to read his older material (especially because those books are likely to have been attractive to people who wouldn’t be interested in a book about Creeds/Confessions without that connection).

Did that new material and the updates hurt the book? Nope. It’s still a strong apologetic for the use of them—not just that creedal documents are allowed by the Scriptures, but Trueman argues that they’re necessary, even expected for the Church (and shows indications that the First Century Church employed them). In the anti-Creedal cultures (both secular and ecclesiastical) that the Western Church finds itself in, we need as many of these defenses and arguments for that as we can get.

Trueman delivers those in his typical learned, engaging, and clear style. He doesn’t come out swinging as he does in some contexts—but you don’t walk away wondering what he really thinks about something, either.

I recommend this book and encourage you to read it if you haven’t read the original. if you have—it’s not a bad idea to read this (or just re-read the original), who doesn’t need a refresher on topics like this from time to time?

4 Stars

REPOSTING JUST CUZ: Prayer by Ole Hallsby

By HCNewton

On April 7, 2024

In Non-Fiction, Theology/Christian Living

1. Yes, I’m doing too many of these lately. But I had a good reason for not finishing the post for today. 2. I really wanted to edit this, but I don’t have the time, so please be gracious to some sentences that need help. 3. I really needed to revisit this book and just reading my post about it helped me remember a lot of what I needed to see. So I’m chalking this up as something for me, and I’ll try to have something fresh for the next Lord’s Day.

Prayer

by Ole Hallesby

Papberback, 176 pg.
1994 (originally 1931), Augsburg Fortress

Read: September 3 – 10, 2017

The section from Calvin’s Institutes on prayer is fantastic, Wistsius’ book is incredibly helpful, Luther’s little A Simple Way is pretty good, as is Matthew Henry’s Method, but none of them have been as much help as this little book by Norweign Lutheran Ole Hallesby (at least that’s my guess, I’ve had years to chew on those others, only a couple of weeks for Hallesby). I heard of the book briefly on an episode of Christ the Center this summer, and then they devoted an entire episode to it later — I was halfway through the book when that second episode was posted, thankfully, they didn’t say anything that spoiled the ending. If not for those podcast episodes, I probably would’ve gone my whole life without ever hearing of this book. That would’ve been a shame.

He doesn’t set out to write a comprehensive book on the subject, or a systematized theology of prayer, but to present “a few simple rules for the benefit of souls who are fainting at prayer.” It’s not much of a rule book, thankfully, as much as it wants to be — more like a collection of helpful suggestions.

Hallesby describes two things that make up the attitude of prayer — helplessness and faith. Faith that Jesus can and will answer our prayers and a realization that we are helpless and need him to even pray. What he writes about helplessness is worth the price of the book alone. I think it’s changed the way I pray already. I would quote a bit of it here — and I started to, but I wasn’t sure where I’d stop. So let me just encourage you to grab the book.

I also really appreciated his discussion of how we “think we must help God to fulfill our prayer,” by giving Him lists of suggestions for how to and times when He can answer us. Instead, we are to faithfully pour out our need to Him, and then trust that He will answer as He sees best. I’d really never thought of it in those terms but we really can end up trying to tell God the best way to go about helping us — which flies in the face of our admitted helplessness in a given situation.

Hallesby covers the work of prayer, the struggles we may have in it, some suggestions for how to learn to pray better, as well as giving some answers to common questions about prayer (that seem to be the same questions I hear others having almost 100 years after this book was written, probably questions believers had 100 years before that, too). Throughout the book, you get a strong sense of a pastoral heart behind the words and advice, which makes it all much easier to heed.

It’s not a perfect book by any means — most of my problems have to do with the fact that I’m not a Lutheran, nor a Pietist. So, anything that leans too heavily on those traditions/characteristics are obviously going to at least raise my eyebrows, but on the whole those aspects of the book are quibbles. For example, his definition of prayer involves letting God help us, or his aversion to pre-written prayers (that one has many allies in my own tradition, so it is more of a note than anything). More substantial concerns are his utter lack of reference to — much less use of — the Psalms or the Lord’s Prayer. A book on prayer that doesn’t even touch on those is mind-boggling. None of these concerns or quibbles detract too much from the book — and they’re certainly outweighed by the help the book gives.

Pound-for-pound, the best book on the subject I’ve read. Easy to read, encouraging, convicting and insightful. Highly recommended.

—–

4 Stars

Opening Lines: Miracles by C.S. Lewis

By HCNewton

On March 31, 2024

In Fiction, News/Misc., Non-Fiction, Opening Lines, Quotations, Theology/Christian Living

from Miracles by C.S. Lewis:

In all my life I have met only one person who claims to have seen a ghost. And the interesting thing about the story is that that person disbelieved in the immortal soul before she saw the ghost and still disbelieves after seeing it. She says that what she saw must have been an illusion or a trick of the nerves, And obviously she may be right. Seeing is not believing.

For this reason, the question whether miracles occur can never be answered simply by experience. Every event which might claim to be a miracle is, in the last resort, something presented to our senses, something seen, heard, touched, smelled, or tasted. And our senses are not infallible. If anything extraordinary seems to have happened, we can always say that we have been the victims of an illusion. If we hold a philosophy which excludes the supernatural, this is what we always shall say. What we learn from experience depends on the kind of philosophy we bring to experience. It is therefore useless to appeal to experience before we have settled, as well as we can, the philosophical question.

If immediate experience cannot prove or disprove the miraculous, still less can history do so. Many people think one can decide whether a miracle occurred in the past by examining the evidence “according to the ordinary rules of historical inquiry.” But the ordinary rules cannot be worked until we have decided whether miracles are possible, and if so, how probable they are. For if they are impossible, then no amount of historical evidence will convince us. If they are possible but immensely improbable, then only mathematically demonstrative evidence will convince us: and since history never provides that degree of evidence for any event, history can never convince us that a miracle occurred. If, on the other hand, miracles are not intrinsically improbable, then the existing evidence will be sufficient to convince us that quite a number of miracles have occurred, The result of our historical enquiries thus depends on the philosophical views which we have been holding before we even began to look at the evidence, The philosophical question must therefore come first.

Here is an example of the sort of thing that happens if we omit the preliminary philosophical task, and rush on to the historical. In a popular commentary on the Bible you will find a discussion of the date at which the Fourth Gospel was written. The author says it must have been written after the execution of St. Peter, because, in the Fourth Gospel, Christ is represented as predicting the execution of St. Peter. “A book,” thinks the author, “cannot be written before events which it refers to.” Of course it cannot—unless real predictions ever occur. If they do, then this argument for the date is in ruins, And the author has not discussed at all whether real predictions are possible. He takes it for granted (perhaps unconsciously) that they are not. Perhaps he is right: but if he is, he has not discovered this principle by historical inquiry. He has brought his disbelief in predictions to his historical work, so to speak, ready made. Unless he had done so his historical conclusion about the date of the Fourth Gospel could not have been reached at all. His work is therefore quite useless to a person who wants to know whether predictions occur, The author gets to work only after he has already answered that question in the negative, and on grounds which he never communicates to us.

This book is intended as a preliminary to historical inquiry. I am not a trained historian and I shall not examine the historical evidence for the Christian miracles, My effort is to put my readers in a position to do so. It is no use going to the texts until we have some idea about the possibility or probability of the miraculous, Those who assume that miracles cannot happen are merely wasting their time by looking into the texts we know in advance what results they will find for they have begun by begging the question.

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Empowered Witness: Politics, Culture, and the Spiritual Mission of the Church by Alan D. Strange: A Case Study and a Call to Act

By HCNewton

On March 24, 2024

In History, Non-Fiction, Politics/Current Affairs, Theology/Christian Living

Empowered Witness:
Politics, Culture, and the
Spiritual Mission of the Church

by Alan D. Strange

DETAILS: 
Publisher: Crossway
Publication Date: February 13, 2024
Format: Paperback
Length: 127 pg.
Read Date: February 11-18, 2024

The church is not presented in the Bible as simply another voice in the competing cacophony of shouted slogans but rather that still small voice that testifies to what God has done for us in Christ, that he so loved the world that he gave Christ to die for it, so that all who believe in him should not perish but have everlasting life (John 3:16). This is the message of the church, and to reduce it to a mere political agenda is to sell short the glory of the gospel. The Christian faith is not, at its heart, a political message but a spiritual one. A doctrine of the spirituality of the church, properly conceived, holds fast to this thrust and permits the church to maintain fidelity to the Christian message while keeping in check any address that it might consider necessary respecting matters in the civil and political sphere.

What’s Empowered Witness About?

This is one of those books where if I’m not careful I’m going to end up restating and interacting with the entire argument of the book. So we’re going to be careful…

The Publisher’s site says:

Rediscovering the Spirituality of the Church in Our Highly Politicized Age

The goal of the church should be simple—share the gospel to the ends of the earth. But in our highly politicized age, Christians can tend to place earthly political and social agendas over God’s spiritual mission of the church.

In Empowered Witness, author Alan D. Strange examines the doctrine of the spirituality of the church, making a clear distinction between the functions of the church and other institutions. Strange argues that if the church continues to push political agendas, no institution will be focused solely on the Great Commission and the gospel will be lost entirely. This book calls readers to become aware of the church’s power and limits and shed light on moral issues in a way that doesn’t alter the deeply spiritual and gospel-centered mission of the church.

The Doctrine Under Consideration

This quotation from Charles Hodge offers a good (yet partial) definition:

It is the doctrine of the Scriptures and of the Presbyterian Church, that the kingdom of Christ is not of this world; that it is not subject as to faith, worship, or discipline, to the authority of the state; and that it has no right to interfere with the state, or give ecclesiastical judgment in matters pertaining to state policy.

The Spirituality of the Church focuses on the Church’s Spiritual Mission—to proclaim the gospel and help change the lives of believers—and calls the church to remember that’s her mission and to keep her from becoming entangled with or too immersed in the concerns of this world, with the power/goals of the State, and so on.

This doesn’t mean that the Church cannot—ought not—speak to the culture or State as it regards morality or spiritual issues, but it ought not get into the details of the political realities or functions.

The Structure of the Book

Let me just show you the Table of Contents first,

Chapter 1: The Doctrine of the Spirituality of the Church
Chapter 2: Slavery and the Spirituality of the Church
Chapter 3: The Spirituality of the Church Preceding the US Civil War
Chapter 4: The Spirituality of the Church and the General Assemblies of 1862–1865
Chapter 5: The Southern Church and the Reunion of the Northern Church
Chapter 6: The Spirituality of the Church and Politics Today

As you can see, the bulk of the book focuses on the middle of the Nineteenth Century and the Church (primarily the Presbyterian Church in the US)—and Charles Hodge was one of the leading voices and thinkers of the time. The book uses Hodge (and others to lesser extents) as a case study to see how this doctrine can be applied. Strange calls the story of the Presbyterian Church of the 1800s a “great cautionary tale”—you will not see a lot of hero-worship here. The Church didn’t live up to her calling, but we today can learn from their failings.

Strikingly, many of those who differed with and opposed Hodge (or that he differed with and opposed) held to the same doctrine. One of the strengths of Chapters 2-5 is that we see that this isn’t a “magic bullet” ensuring unity amongst believers that we can use to get the world/governments to do the things we want.

So, what did I think about Empowered Witness?

Every decision that the church as church takes needs to be justified in the light of the spirituality of the church, answering positively a question like “Does this advance the true spiritual task/calling/mission of the church?” Endorsing a political candidate and taking a position on a tax bill arguably does not pertain to or advance the cause of the gospel…

Saying this, though, does not remove the difficulty of defining what is spiritual vis-a-vis what is more purely political. One mans “purely political” may be another man’s “civil consequences of a proper spirituality.” Nothing will save us from the debate over whether a matter pertains to the proper spirituality of the church or falls under the more purely political items that should not concern the church. And there are those on both left and right, particularly hard-liners, who see everything as political, so that all political issues are moral and all moral issues are purely political.

This is not the book I expected from the description or even the title. This is both a complaint and a reaction. However, the book’s concept is probably a better idea than what I expected.

So rather than a purely theoretical or scholarly presentation and analysis of The Spirituality of the Church, or one looking at how to address contemporary issues, controversies, and discussions from that point of view—we get a look at how historical figures dealt with it. This allows the reader to see examples of the application of the doctrine to the real world (avoiding the problems of the first strategy) or distracting readers who may differ from the author when it comes to contemporary issues (avoiding problems of the second strategy). So by focusing on historical figures approaching a topic that most readers are familiar with, and are (likely?) largely settled about the events and how things played out, we can see how the various figures applied the doctrine without getting too worked up or distracted.

This also allows Strange to be critical of every figure he talked about when necessary—historical distance can be helpful.

I’ve seen a some mild criticism of Strange’s descriptions of the positions of James Thornwell and Stuart Robinson in distinction from Hodge—but they were mild (and the person who made those criticisms was largely positive toward the book otherwise). And I imagine there are some who’d want to pick a little on his depiction of Hodge and his position, too. But no one is going to challenge Strange’s grasp on the overall discussions and positions—this is an area he’s devoted years to and it shows.

Nor does this book try to answer every question, address every angle or objection—it’s the beginning of a consideration, an invitation to a conversation—one that each reader should have with those around them.

I ended up relishing the experience of reading this book and gleaned so much from it—and I really want to read the dissertation this was based on now (a healthy TBR stack is all that’s preventing me from jumping on it now). Chapter 1, “The Doctrine of the Spirituality of the Church” (with the introduction) and Chapter 6, “The Spirituality of the Church and Politics Today” serve as good bookends, ensuring that this isn’t just a historical discussion, but one that’s vital to readers and believers today—without being so expansive or long that Strange will put off readers who differ from him.

The more I think about this book, the more I like it. I’ve spent more time talking about it with others than I do most books—and have ended up chewing on it more after those conversations—the more time you spend with Strange, Hodge, and those events/ideas under consideration, the greater your appreciation is likely to be. Empowered Witness is an easy (enough) read, but deals with thought-provoking topics in a thoughtful way, so you’re not going to race through this. You’re going to walk away from this impressed with the Nineteenth Century figures (even if you were already appreciative with them) and wondering where you can read more people like them. Strange has done us a service with this book, and hopefully, it bears good fruit.

4 1/2 Stars

Zwingli the Pastor: A Life in Conflict by Stephen Brett Eccher: A Look at The Reformer’s Most Important Work

By HCNewton

On March 17, 2024

In History, Non-Fiction, Theology/Christian Living

Zwingli the Pastor:
A Life in Conflict

by Stephen Brett Eccher

DETAILS:
Publisher:  Lexham Press
Publication Date: March 20, 2024
Format: eARC
Length: 288 pg.
Read Date: February 25-March 10, 2024

What’s Zwingli the Pastor About?

Of the first-generation—or Magisterial—reformers, Huldrych/Ulrich Zwingli is probably the least known today—and a lot of what carries his name popularly isn’t necessarily reflective of his actual positions. From what I’ve heard, there’s somewhat of a resurgence of interest and scholarship in Zwingli. Stephen Brett Eccher brings us this introduction to the reformer as part of that.

This is not a biography of Zwingli, nor is it an in-depth examination of his theological insights and writing. As the title suggests, it’s a look at his pastoral work. His life was defined by conflict, and that’s true as well for his ministry.

After a quick overview of his life, including his pastoral work pre-Zurich, Eccher looks at Zwingli’s pastorate topically rather than chronologically. His focus wasn’t on changing the Church throughout the world, or making history (although he did both)—Zwingli’s focus was ministering to the people of Zurich in the pulpit, in their homes, in sickness, and in rapidly changing times.

Disagreeing with Zwingli

I’m not going to argue that an author writing a book about someone else needs to be in lockstep with him (or how could anyone ever write a book about anyone?). But if you disagree with your subject on significant points (and I think this is more true when it comes to theological points than otherwise), you need to exercise care in describing the subject’s positions you differ with—and those people who differed with him. I think Eccher tried, but he could’ve been more successful at it.

The book is critical of Zwingli—in both his actions and teachings—and Eccher handled that well.* It was when (for example) he would describe Zurich’s Anabaptists as they began to disagree with Zwingli, that he stumbled. He never came out and said, “they were right to separate from him over this,” but the tone suggested both that on point X they were obviously correct and it’s not even worth discussing how they were. Even if he did circle back to point X in a few pages or chapters to discuss it properly, it didn’t seem to me that he really gave Zwingli a fair shake on these points, and just assumed that the Anabaptists (or whoever) were correct and that readers already agreed with Eccher (and didn’t necessarily describe Zwingli’s position to the extent he maybe should’ve).

* Largely, anyway. There are a few sentences that I’d like to challenge Eccher to explain/defend. But I’m not going to get lost in the weeds here.

Not knowing that many details about Zwingli on some of these points, I could be wrong about this. Perhaps Eccher didn’t get into details and nuances because they aren’t present on these points of difference. But it didn’t seem like that to me—and I’m just trying to describe my reaction to the text as a reader.

The Structure of the Chapters

Given everything that Eccher sets out to accomplish (and largely succeeds in doing so), this is a pretty short book*. And I’d imagine that Eccher would want to feature some tight writing to facilitate him meeting his agenda. But he doesn’t, each chapter** starts with an introduction set in contemporary Zurich (or somewhere else in Switzerland), and then he comes to a point leading into the chapter.

* It’s listed at 288 pages, in my electronic version, only 65% of the book makes up the text, the rest is bibliography, indices, etc. Which makes this a very short—but dense—read.
** There might be an exception or two to this, but the point stands. And those exceptions will be very similar.

Then it feels like he backs up to set the historical stage, talk about some of the development in Zwingli’s life/thought/ministry before getting to that introductory point, developing it, and then reaching some kind of conclusion.

I’m not doing the best job of describing the structure, but that’s the gist of it. I think it would’ve been far more economical to cut everything before the point where Eccher backs up and sets the historical stage. I don’t think the glances at contemporary Zurich, etc. added anything to the book beyond word/page count. They didn’t detract from anything, but if they added anything I missed it.

And I’m not sure that we needed the brief introductory summary of the chapter’s point, either. At best, they meant you knew where each chapter was heading (if you couldn’t guess from the chapter title)—at worst, I think they took some of the punch of the points away, because you were waiting for them to show up.

This could just be me. It wouldn’t surprise me a whole lot to find that most readers appreciate one or both of these devices (obviously Eccher and his editor(s) liked them). But by the second time I saw him use them, I got a little tired of it—and it needled me every subsequent time.

Five Theses

Eccher completes the book with “Five Theses on Zwingli.” These are summaries of aspects of his thinking/teaching and Eccher’s reflection of them as a whole. His greatest criticisms of the Reformer are presented and explained here. (and frankly, it’s here that Eccher annoyed me more than elsewhere) I would’ve liked each thesis to have been given more space and more development—50-100% more space each, I think it would’ve made them stronger.

That said, this kind of wrap-up/conclusion is a great way to structure the book and complete the examination of Zwingli. I heartily appreciated it.

So, what did I think about Zwingli the Pastor?

Let me start this section by stressing that the above sections described minor things that niggled at me while I read—they are by no means major complaints or shortcomings. But it just takes a while longer to describe something like that than to pay a compliment. And I have several compliments to offer.

For example, the chapters on Zwingli’s ministry during the time of plague—and the devastating impact it had on his life—and his marriage were very strong. The description of the infamous Affair of the Sausages, the lead-up to it, and the fallout from it was another strong point. Eccher went to great pains to show the influence of others—historic and contemporary to Zwingli—on his thinking and actions. As much as people talk about Erasmus’ influence on Luther (largely Luther reacting against Erasmus), it was good to see Erasmus’ influence bearing such positive fruit in Zwingli (much to Erasmus’ woe, I’m sure) up to the point where the two split. Actually, I’m going to cut myself off here before I just start listing the Table of Contents (I could). I do wish we’d gotten a little more describing the circumstances of his death—that portion of the book felt rushed.

One strength of this book is that it avoided the temptation to turn Zwingli into a 21st-century type of Evangelical, or someone who agreed with the author in almost every way. So often when reading a book about a lesser-known figure in church history, you can get the feeling that the author is saying “outside of this little quirk or that, mostly because of their place in history; this guy is just like me.” Eccher doesn’t say that—he seems to admire a lot about Zwingli, but he’s by no mean prone to hero worship or whitewashing any perceived shortcoming.

Going into this book I had only a rudimentary familiarity with Huldrych/Ulrich Zwingli, and while I’ve often thought about addressing that, I hadn’t. This book hasn’t given me a complete and exhaustive look at him by any means—and wouldn’t claim that. But it’s a great, broad introduction to his work and thought. I feel equipped now to go out and read some of his works, and other books about particular aspects of his theology, having this book give me the overall lay of the land.

I encourage others who are looking for a place to start with this often overlooked Reformer to give this a read. If only so it can spur you to further reading and investigation—like I think it has for me—but you’ll know where to dig in.

Disclaimer: I received a copy of this book from Lexham Press via NetGalley—thanks to both for this.

4 Stars

REPOSTING JUST CUZ: The Man Christ Jesus: Theological Reflections on the Humanity of Christ by Bruce A. Ware

By HCNewton

On March 10, 2024

In Non-Fiction, Theology/Christian Living

Well, this is what I get for having the hubris to say that things were getting back to normal yesterday 🙂 Thanks to Daylight Saving kicking in this morning, I didn’t have enough time last night to finish a post. So, let’s jump back 10 years ago to see what I was talking about…

The Man Christ Jesus: Theological Reflections on the Humanity of Christ

by Bruce A. Ware
Kindle Edition, 160 pg.
Crossway, 2012
Read: March 9, 2014

One of Ware’s presuppositions — repeated throughout this book — is that evangelical Christians today have a good understanding of and embrace the doctrine of the Divinity of Christ, but their understanding of his humanity is wanting — enter this book. Without dipping a toe into Nestorianism, Ware wants his readers to understand the humanity of Jesus. He explains this so with a constant eye to His divinity — and how that divinity is expressed in the life of the God-man.

One of his main interests is for his readers to understand the dependency of Jesus on the Spirit — His indwelling, guidance and empowering. Without that indwelling, it would be impossible for Jesus to carry out His father’s will. If we grasp that, we see the limitations of the divine nature of Christ to his earthly work, which may seem paradoxical, but isn’t as Ware will explain.

The application portions to every chapter keep this book from being merely theoretical (however great that theory is) to helping readers put shoe leather to this teaching — as every teaching ought. It’s just easier when the author goes out of his way to help us start that on our own.

I really appreciated the chapter “Resisting Temptation,” Ware’s reflections on Hebrews 4:15 and the idea of Jesus being tempted to sin in general. He surveys some of the leading theories before suggesting his own idea how the idea of the impeccable theanthropos being tempted without sinning. He put into words an idea or two that had been floating around in my own head for a few years, and

I was surprised that Ware had to devote an entire chapter defending the masculinity of the God-man, although I shouldn’t have been. Sadly, this was a pretty boring chapter. Ware really beat this horse far beyond the point of its flatline. Sadly, he probably needed to be as through given today’s thinking.

Deep enough to discourage a casual read, but friendly enough that this should be able to be read by thoughtful laity.

—–

4 Stars

The Two Kingdoms: A Guide for the Perplexed by W. Bradford Littlejohn: A Handy Intro (that maybe could’ve used a little more detail)

By HCNewton

On March 3, 2024

In Non-Fiction, Theology/Christian Living

The Two Kingdoms:
A Guide for
the Perplexed

by W. Bradford Littlejohn

DETAILS:
Series: Davenant Guides 
Publisher: Davenant Press
Publication Date: April 11, 2017
Format: eBook
Length: 120 pg.
Read Date: TEXT

We are simul justus et peccator, at the same time free lords and dutiful servants, at the same time alive with Christ in the heavenly places and toiling in murky paths here below, and even as we enjoy the liberty of a conscience set free by grace, we live under the laws (natural and civil) that regulate our lives with one another as human creatures. To confuse these two rules is to risk libertinism or legalism, triumphalism or despair.

What’s The Two Kingdoms About?

The Publisher describes it better than I could:

What does it mean to say Christ reigns in two kingdoms?

What does it mean to live as citizens of this world and of the world-to-come? How can we render to Caesar the things that are Caesar’s and to God the things that are God’s? In recent years, fresh controversy has erupted over these age-old questions, and especially over the meaning and relevance of the Reformation’s “two-kingdoms” doctrine. At stake in such debates is not simply the shape of Christian politics, but the meaning of the church, the nature of human and divine authority, and the scope of Christian discipleship.

In this concise guide, Reformation scholar and Christian ethicist Bradford Littlejohn first sketches the history of the doctrine and clears away common misunderstandings. He then shows that the two-kingdoms doctrine can offer a valuable framework for thinking about pastoring, politics, and even financial stewardship.

Littlejohn gives us three chapters tracing the development of the concept starting with Luther and going through the early seventeenth century, looking at the “implications for political theology, ecclesiology, and Christian life.”

Then he offers “a creative appropriation of the doctrine today in the three key spheres of church, state, and marketplace, suggesting how it can shed fresh light on seemingly sterile disputes over how to live out the lordship of Christ in the 21st century.”

Throughout this, he will draw distinctions from his view of the Two Kingdoms to the “R2K” views (defined as “radical Two Kingdoms” or “Reformed Two Kingdoms”, depending who you ask) as well as a neo-Calvinist view, a Theonomistic view, or some others.

A Positive and A Negative

This is an introductory volume—and one that is only 120 pages long. So we’re only going to get a cursory look at all these ideas, ideas that are inherently complex just from a positive point of view—as he also offers critiques as well, that really doesn’t give Littlejohn a lot of time for explanation or depth.

This is a strength because he gives you a quick lay of the land, a look at Two Kingdom theology from 10,000 feet.

But it’s a weakness because that’s all we get—there aren’t even a plethora of footnotes. So we get assertion after assertion—but not a lot of reason to do more than take his word for it. It’s hard to swallow when he says something along the lines of, “I’m right about what Calvin said, unlike this other guy.” I don’t think he slips into the fallacy of ipse dixit, but he can see it from his front porch.

So, what did I think about The Two Kingdoms?

The two- kingdoms doctrine was a rebuke to our eagerness to call Christ down from heaven, seeing his hand in our own works and hearing his voice in our own words. It was an eschatological reminder that we live in a time between the times of Christ’s coming, that regardless of our duty to witness to the reign of the Son of Man, that reign remains hidden behind the “masks” that God has ordained to do his will in history.

I have, honestly, stayed as far away as I could from the topics of Christianity and politics/political theory/etc. for several years now. And really have only looked at it a little now because of some prodding by others, most of whom strongly recommended this book and cite it often.

Despite my misgivings (see above) about Littlejohn not really proving his assertions, I did find this helpful for giving a lay of the land, for drawing lines between his view and the R2K proponents (and I’ll give him the benefit of the doubt and agree he’s closer to the first few generations of Protestants than the R2Kers are).

I found a lot of wisdom in the chapters about the State and Market, and found the chapter “Two Kingdoms in The Church” to be provocative.

As with any good introduction, I was left with more questions than answers—but I think I know the directions to look for some of those answers. I do wish the book was 80 pages or so longer—it still would’ve been able to stick to its foundational nature but it could’ve put a little meat the bones to help with some of those details.

I recommend this with some caveats, just know that when you’re only getting the beginning of an idea about the Two Kingdoms.

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.

The Water and the Blood by Kevin P. Emmert: Sacraments and Identity for In-Christ Persons

By HCNewton

On February 25, 2024

In Non-Fiction, Theology/Christian Living

The Water and the Blood:
How the Sacraments
Shape Christian Identity

by Kevin P. Emmert

DETAILS:
Publisher: Crossway
Publication Date: November 7, 2023
Format: Paperback
Length: 213
Read Date: January 21-February 11, 2024

Every now and then I come across a book that leaves me as close to speechless as I get when it comes to time to blog about it—I just can’t express things concisely about a book. Give me a couple of weeks to write and about 20-30 pages, and I might get somewhere. Although, that somewhere is pretty much just going to be an extended abstract of the book.

I think in the past, I’ve talked about wanting to just post the back-of-the-book blurb, say “GO READ IT,” and call it a day.

Obviously, this is one of those books (or it’d be mighty insulting to start the post this way). I’m not going to allow myself to do the extended abstract, and I’m going to try to say a little more than the second option. But that’s pretty attractive. And frankly, if you get into my first section and I’m not being clear enough for you, just click on one of the links above to read the description and then GO READ IT.

Let’s see if I can do a little better than that, eh?

If our morality and sense of identity—which mutually reinforce one another—are shaped so profoundly by aesthetics, then Christians need to not just participate more frequently in the sacraments but also reflect more deeply on their nature, meaning, and power. When rightly understood, rightly administered, and received with faith, baptism and Communion have the power to shape our self-understanding and moral vision. This is because they connect us to the greatest and most powerful story of all time—the gospel of Jesus Christ. Moreover, the sacraments exhibit the historic church’s core beliefs and practices in an attractive and appealing, though certainly ordinary, manner. In baptism and Communion, we find a direct connection between beauty, orthodoxy, and orthopraxy that catechizes the people of God with a greater understanding of the gospel and how they fit into that larger reality as persons in Christ.

What’s The Water and the Blood About?

This is a confessional and theological look at the sacraments and their role in teaching Christians about Christ and forming their character and lives in Him. Unlike almost every book I’ve ever read about the Sacraments (either considered individually or together), there’s no polemics, no debate, nothing along those lines. It’s just careful encouragement, instruction, and guidance.

The book starts by talking about the dependence of the Sacraments on the Word, then moves to a look at the nature of the Sacraments and how they function generally to form Christians. The next two chapters look at each Sacrament specifically—what they tell us about those “who have been immersed into Christ and who commune with Him.” The last two chapters apply all this, how the Sacraments form and inform Christian morality and then how they equip and guide believers into the work of ministry in a variety of settings.

In-Christ Persons

At the core of the statement that the Christian’s identity is in Christ is the biblical truth that our very existence as Christians is constituted in and determined by the living, active, and present Christ. The Christian self is a self in Christ. Put differently, being in Christ is our primary identity as Christians.

From the beginning, Emmert’s clear that his book isn’t just about the Sacraments shaping Christian Identity, it’s about Union with Christ. The Sacraments are an important and essential part of reinforcing that unity, in causing us to meditate on it, in shaping us more and more into the image of Christ—and are effectual and beneficial to us only because of this union (as is the case with all blessings enjoyed by Christians).

To help emphasize that union, Emmert frequently refers to believers as “in-Christ persons.” This is both a nice phrase and a reminder that this is the core, the source of all our benefits—it’s our primary identity. This was the core of John Calvin’s teaching (no matter what you might have heard), drawing on the work of theologians and teachers before him, and is his major contribution to those that follow. Emmert is standing on Calvin’s shoulders here, and the book is better for it.

From that Union, he can then proceed to consider the sacraments.

As visible and tangible confirmations of God’s work in Christ, the sacraments therefore give flesh and bones to the statement that the Christian’s identity is in Christ… Stated differently, baptism and Communion are identity-forming rituals that teach us in touchable and accessible ways what it means to be persons in Christ.

Broadly Protestant

Anytime you see a book citing The Three Forms of Unity, The Thirty-nine Articles of Anglicanism, the Westminster Standards, and the London Baptist Confession of 1689 (and other confessional statements) in a way that those statements support each other—and not to show weaknesses with the latter—you know you’re looking at something of a unicorn in theological books. This is one of the emphases of this book, however. Emmert says in the preface that he’s not interested (in this book) in polemics about proper administration, proper recipients, etc., but about what the sacraments mean in the lives and identity of those in-Christ.

But it’s not just about being Protestant—Emmert’s also looking at what Christians have said since the beginning about these ideas, showing that Protestantism stands in the same continuity as the Early Church and beyond.

So, what did I think about The Water and the Blood?

I was going to quote a passage from the Conclusion to start this section of the post, but I couldn’t pick a portion that satisfied me—it was either all four pages or nothing. So I opted for nothing. But it’s that kind of a book—you can’t just quote a little bit, you want to keep going. Incidentally, all the quotations above are from the Introduction. If I let myself cite from particular chapters…well, see what I said in the opening paragraph.

It sort of feels like I’ve been waiting for decades for someone to write this book—I don’t know that Emmert breaks a lot of new ground here—in fact, he probably hopes he doesn’t. But I think the way he combines statements and positions from a variety of Protestant Confessions and traditions and weaves them together is fantastic. He excels at reminding us of what we all agree on, and what (to be true to our own tradition) we should be saying/thinking/teaching about the Sacraments and our Identity in Christ.

Particularly in the last century and a half (give or take), American Protestants have shied away from talking about Baptism and The Lord’s Supper as anything but rites and rituals—things that talk about our faith and remembering events from Redemptive History. But that’s largely due to anti-supernaturalism, the impact of the (so-called) Second Great Awakening, and a fear of looking/sounding like Roman Catholicism or Eastern Orthodoxy.* This is a deviation from historic Protestantism, and we need to recover the language and points of view of our predecessors. Not because we like history and want to be consistent with that history—but because the early Protestants held to these things because they’re Biblical, and Christians have been speaking in these/similar ways since the First Century.

* That’s awfully reductionistic, and not as nuanced and detailed—or extensive—as it should be. I’m aware of that, I’m also not writing a detailed work on the idea here, so that’s as good as you’re going to get.

Emmert has done us all a service in reminding us of this heritage, calling us to dust off our understanding of it, and to start acting in line of it. Even better is the way that he ties in our identity in Christ—the doctrine of Union with Christ—and how the sacraments shape us into better living out that identity.

A few weeks ago, a few of us were supposed to skim this for a chat about the book as kind of an overview before we dove in. I could not skim it. I just couldn’t, because I wasn’t even halfway through the ten-page introduction before I could tell that this was one of those books I had to marinate in, skimming was not an option.

The book is geared to scholars, preachers, and leaders—theoretically, at least. But this isn’t a message just for them—it’s for everyone in the Church and should be read that way. Sure, leaders and teachers will be able to do more with it, than the rest of us—but that’s true of every theologically-inclined book. Laity shouldn’t feel like this isn’t a book for us.

In case I haven’t been clear so far The Water and the Blood is one of the more helpful and educational books I’ve read in ages. I strongly recommend it to you.

This post contains an affiliate link. If you purchase from it, I will get a small commission at no additional cost to you. As always, the opinions expressed are my own.