Category: Theology/Christian Living Page 7 of 33

REPOST: Things Unseen: A Systematic Introduction to the Christian Faith and Reformed Theology by J. Gresham Machen: Concise Looks at Fundamental Doctrines

Today is the 143rd anniversary of the birth of John Gresham Machen, and I was going to do a little tribute post to him, linking to all the various and sundry posts I’ve done about his books over the years. Teeny little problem with that cropped up. I’ve only written about three of his books, having read the bulk of them several years before starting this site. The night before the post is supposed to go up is a lousy time to realize that. So, instead, I’m going to just repost this. Now, Things Unseen is a collection of things that had been previously published in three or four volumes. So really, this is a post about four or five books.

But only technically. I’m tired enough that I’m going to roll with it, tho 🙂

The anniversary of his birth or not, any day is a good day to think about the work of J. Gresham Machn.


Things Unseen

Things Unseen:
A Systematic Introduction
to the Christian Faith
and Reformed Theology

by J. Gresham Machen

Hardcover, 426 pg.
Westminster Seminary Press, 2020

Read: January 3-December 26, 2021/td>

What’s Things Unseen About?

Starting in 1934 and continuing until his death in 1937 (although he had plans to keep it going for at least another two years), J. Gresham Machen delivered a series of radio addresses on WIP in Philadelphia. The addresses focused on the Christian doctrine of the Bible and what the Bible tells us about God, the Christian view of Man, and then doctrines of salvation (this was cut off before he completed it).

While not technically a Systematic Theology, the outline matches how many/most Systematics cover the topics.

These addresses had been collected and published in collections in previous decades, but now, they’re published in one attractive (and seemingly durable) volume.

So, what did I think about Things Unseen?

With a couple of weekends off for travel or sickness, I read a chapter a week this last year, and it was a great practice. The addresses took thirty minutes or so a week when delivered, so they take only a few minutes to read. But minutes that serve as a wonderful reminder of the basics of Christian Doctrine.

In the 1930s, the vogue was to downplay Reformed distinctives, as well as a whole-hearted belief in a supernatural Christianity. Machen flies in the face of that and was bold in his teaching on both fronts. He’s succinct, pastoral, accessible, and even witty. These are not talks for scholars, or dumbed-down–they’re straightforward presentations of the topics for everyone.

Were this a smaller collection, I might be able to get deeper about some of the topics–but there’s just too much to try to talk about. But it’s all great–this has been one of the most rewarding books I’ve read in a few years. Even when Machen is merely restating what generations before him taught, there’s a freshness to his presentations that really are appealing.

I can’t recommend this enough.


5 Stars

The White Door by Pierce Taylor Hibbs: Good vs. Evil and a Tolkien-Quoting Cat

A lot of what follows is me thinking my way through things as I wrote. I maybe should’ve spent more time thinking and posted this next week. I may—may—come back to this with a follow-up post after things have settled in my mind a bit.


Cover for The White Door by Pierce Taylor HibbsThe White Door

by Pierce Taylor Hibbs

DETAILS:
Publisher: Truth Ablaze
Publication Date: August 15, 2024
Format: eARC
Length: 484 pg.
Read Date: July 7-20, 2024
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What’s The White Door About?

A pull-quote on the cover calls this “Pilgrims Progress meets Stranger Things.” I’m not sure that Bunyan belongs in the conversation—maybe Lewis meets Stranger Things? This Present Darkness with better theology is closer yet.

There’s a great ensemble of characters featured in this novel, but let’s focus (as the novel does) on two—the first is Pastor Cleft Warrington. It’s evident soon after we meet him that he’s the kind of pastor you’d want—educated, compassionate, smart, and faithful. But there’s more than that to him—the small town in Pennsylvania that he pastors in has more going on than is visible to the naked eye. There are forces on the move—and he is one of the few aware of it.

The other character we focus on is Seth Logan—he’s a father of a couple of little kids and a writing professor. His wife is a steadying and supportive influence in his life, which he really needs. When we meet him, he’s unaware (like most people in this town) of the unseen workings around him. But all that changes when he comes across a stray cat one day while hiking.

I’m not sure how much else to say, but the cover blurb says little more—there are two doors (in places that have no business having doors, see McGuire’s Wayward Children series for examples). A white one and a black one—those who walk through them are changed. What, and how, they see is altered in ways that say a lot more about the doors than anything else.

The custodian (for lack of a better term) is named Skotos—he has been popping up in Dingmans Ferry now and then for quite some time. Cleft is trying to monitor his actions as much as he can. Cleft can’t say for certain what Skotos is up to—or what his aims are—but they are not for anyone’s benefit but his.

The Choice of the 80s

This is set in the 1980s, which is an interesting choice. And I’m not sure that it was necessary for the story. Sure, it eliminates the Internet in early or current form, so that’s an advantage—this would’ve been a difficult story to tell if characters could just check certain events online.

While there may be little about the events or the narrative that demands that time period, the smaller town feels more authentic in the 80s, I guess. There are plenty of little details that Hibbs provides to help it feel like that time.

The biggest thing that made me wonder about the choice of chronological setting (probably the only thing) was the way that Seth’s anxiety was depicted (and the way people reacted to him). I haven’t done any research on this—but I’m not sure that too many people in the 80s were talking about people with anxiety disorders or panic attacks quite the way these characters do. Particularly regarding adult men. Maybe I’m wrong, but I’d wager that was a stumble (as an example, see how strange it was in the late 90s for characters like Tony Soprano to deal with those things, and the ways they covered it up).

The Mix of Theology and Fantasy

Mixing Christian thinking, Christian belief, and fiction—particularly Fantasy—is a tricky thing. It can be done, and there is a tradition of it. But I can’t help wondering about the way that Hibbs does it. I enjoyed it thoroughly, but I had some questions and qualms.

The titular white door and the way it changes those who walk through it…both are great, full of symbolism and meaning. I really appreciated the effects produced in those who’ve entered it. But I have so many questions about it, too—why aren’t all the believers in town taken to it? Is it some sort of second blessing?* Why is it available for any random person walking by (although it is out of the way) to just walk through? Along those lines—Skotos’ victims…the way that Seth and his companions figure out what happened to them and the way they appeal to Paul’s writings to get there really misses the apostle’s point and even contradicts it. And that really troubles me.

* I know Hibbs wouldn’t go for that, but it kind of seems like one.

There are some other things depicted—some visions, another reality that’s visited (to put it as vaguely as I can), and things of that nature—that were just great. The pure fantasy stuff—or at least the things that he can talk about in purely fantastic terms—was great.

You take the blending of fantasy and theology out of this—leave us only with Skotos’ “magic” or whatever, the Deeper Magic of the Doors, and whatnot—I wouldn’t have a complaint at all. No church, no sermons, no Bible—just warring Good and Evil? The whole thing works. But Hibbs frequently stumbles when he combines them.

Now let’s set aside the Fantasy for a minute and just focus on the Theology. First of all, anyone who’s read much of Hibbs is going to recognize his thinking here. Narnia, Seth, and Cleft sound like they’ve studied Hibbes’ work (ignoring the anachronism there)—which is good. If only so you know that you’re supposed to think they’re on the right path. Other characters largely sound like they’re on their way to sounding that way, too.

Even the demonic (or at least really evil) character’s theology is rock solid. He rejects it—but he knows it. Watching him explain something, and then reacting to it, was really well done.

I have to add, that some of the seekers get animal companions—stewards—who can talk to the seekers. We see two of them in this book, Seth’s cat, Narnia, and Cleft’s dog, Roland. They are just fantastic. A Tolkein-quoting cat with a penchant for talking theology? That’s a critter I’d put up with my allergies attacking me to spend time with. Every bit with those animals are great. There are some other animals that show up later, too—I really dug them, too. But my spoiler policy prevents me from talking about them.

Some Word Choices

I’m going to throw this out there just to be thorough—and because I know a couple of my readers will think about it—maybe even be turned off by it.

The characters in this novel are not all Christians. And some of them are very recent converts who haven’t quite gotten around to cleaning up their language thoroughly. Hibbs has them use realistic words for people in those situations—a depiction of how the world is, not how he might want it to be.

That said, nothing too terrible is said in the book—nothing you couldn’t get away with in a PG movie (which isn’t the best barometer for some people, but it’s the easiest to convey) or a sitcom from the mid-80s.

Hibbs’ Writing

As a surprise to no one who’s read what I’ve said about Hibbs’ style and way with words before, I loved it. There are some sentences, some passages, and even some phrases that I just adored. If I had a final version and not an ARC, you’d be reading plenty of quotations in this post.

These characters and their emotional lives are richly drawn. The descriptions of little things as well as major events or scenes are the kind of thing that keep people reading regardless of plot and character.

There are two character deaths described that just blew me away. One happens just as the book begins and we see a grieving husband in the minutes after his wife’s death. It’s handled with sensitivity and care—and right from the get-go, you get attached to this character, his reactions feel just right. The other death that we spend an extended time on is handled differently, but perhaps even better. There are other deaths that don’t get this—or similar—kind of treatment. They’re handled the way that most fictional deaths are, and that’s fine. But the two we linger on? Hibbs gets everything right about those and I loved reading them (and will again).

I should add that this book isn’t full of character deaths—but there are some.

I’ve gotten off-topic a bit, but this is just some great writing. There’s a hint of poetry to so much of this energized by an eye for detail. Little things—like the description of Seth’s daughter’s laugh—are just beautiful, and some of the bigger things are done just as well.

So, what did I think about The White Door?

It’s been a long time since I read Christian Fiction regularly—sure, I read a few things by Christians (mostly local authors), but not a lot that calls itself Christian Fiction. In fact, I think this is the fourth book of that type I’ve posted about here. But when I heard that Hibbs was going to be bringing his first novel into the world, you know I had to give it a read. I’ve often said that his books are the best written theological/Christian Living/etc. books that I’ve read (published in the last 50 years, anyway), so of course I want to see what he does with fiction.*

* I should probably try his poetry, too. But it’s poetry, so don’t expect that anytime soon.

I’m so glad I did.

I have mentioned a few quibbles above—the downside of doing that is that it overshadows all the good that can be said. I can’t think of a way to do that without giving too much away. So my own limitation makes the book come across as worse than it should. Note the above paragraph, if nothing else.

It started slow, and I wondered for a while just what the book was going to be about (I didn’t bother reading anything about it before requesting a copy—I just knew it was the first novel for Hibbs, and that was enough)—but it kept me going—and it wasn’t long before I was fully invested (and that kept growing). By the time it was over, I wasn’t quite ready to walk away from these characters and this world.

The conversations that Cleft and Seth have together—or with other characters—about books, The Bible, language, and so on? They’re just great—and I could’ve read many more of them. There’s no justification in terms of character development or plot for us to spend more time with Seth (and Narnia) in Seth’s classes—but Hibbes could’ve given us more of them and I wouldn’t have complained. (I may have noted that he was padding the book with them, but I’d have enjoyed the padding enough to give him a pass)

Similar things could be said for Seth spending time with his family (with or without Narnia)—and so many other aspects of the book.

Every element of this novel works really well when considered on its own. Many of them work in conjunction with the others—it’s when all of them are brought together in these 484 pages that I think Hibbs trips over himself. It’s really a total is less than the sum of its parts kind of thing. But those parts are so worth your time and energy—and I wouldn’t be shocked to learn that I’m alone in some/all of my judgments.

I do encourage you to pick this up. It’s a good read, a refreshing, hopeful read—and I hope it’s the first of several novels from Pierce Taylor Hibbs.

Disclaimer: I received a copy of this eARC from the author, but the opinions expressed are mine and honest. And are what I would’ve said about the copy I bought—I’m just saying them a few weeks earlier.


4 Stars

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Cultural Sanctification: Engaging the World like the Early Church by Stephen O. Presley: How Our Fathers and Mothers Walked

As usual, this is not an examination of the nitty-gritty of this book. I’m not equipped by education, background, or temperament for that. I wish I was…I think this book should get that.


Cover of Cultural Sanctification by Stephen O PresleyCultural Sanctification:
Engaging the World
Like the Early Church

by Stephen O. Presley

DETAILS:
Publisher: William B. Eerdmans Publishing Company
Publication Date: March 26, 2024
Format: Paperback
Length: 169 pg.
Read Date: June 2-9, 2024
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Christians and non-Christians carried on regular every day interactions, in the marketplace and conversations at social gatherings in public places. Pagans “came in contact with the movement in a number of casual ways,” Nock says in his classic work on conversion, because “there was little, if any, direct preaching to the masses.” The church was not distinguished from the culture by anything in their outward appearance, especially since they were not typically found among the upper crust of society and thus blended in even more with those around them. What did distinguish them was their distinctive doctrine and practice. Christianity came on the scene with “very distinctive roots and, though fully embedded, was never fully enmeshed in the culture.”

What’s Cultural Sanctification About?

In the West, the Church finds itself in an increasingly Paganized culture, a post-Christiandom—Presley (and countless others) asserts. In response to this, several responses have been proposed, and can largely be lumped into two categories—some sort of Culture-War response where various and sundry methods and tools are used to push back against this, with the goal of re-establishing some sort of Christendom 2.0; the other is some sort of retreat into virtual, or literal, monasteries—communities of faith, separated from the rest of the culture.

Presley has another idea—why not look to the Early Church, the pre-Constantinian believers who were in a situation very similar, but a pre-Christendom. How did they go about interacting with the culture? This book explores that idea by looking at the way Christians believed, taught, and acted (generally speaking, recognizing outliers and sins along the way) in the spheres of: Identity, Citizenship, Intellectual Life, Public Life, and Hope.

Essentially, he places the Christian’s effort along two paths, as these two quotations summarize:

In an age when cultural Christianity is waning, there is no doubt that now is the time to revive our basic commitments to discipleship and regular worship together that will testify to the beauty of the community of faith. Living faithfully in a secular world will most certainly require Christians to take their Christian identity more seriously and the specific ecclesiological structures they take.

Before we start complaining about outside worldliness, we need to do some healthy self-examination and consider the doctrines and morality by which we actually live to better know how to offer true light in the darkness. Cultural engagement begins in the hallowed hall of the church with good instruction in the contours of Christian faith and practice.

His position is, to over-simplify: through a focus on catechesis (or, if you prefer, discipleship) and liturgy (or, if you prefer, worship) the Church was able to build identity and community, able to live out the lives they were called to and to impact—slowly and organically—the culture around them.

The Indexes

There are two indexes for this book—”Index of Names and Subjects” and “Index of Scripture and Other Ancient Sources.” While I’ve frequently found it difficult to discern what makes a “good” index over a “mediocre” or even “bad” index, sometimes quality just jumps out at you. Such is the case here—top-notch indexing.

So, what did I think about Cultural Sanctification?

…a Christian vision of cultural sanctification must begin with crafting Christian identity through catechesis (or discipleship) and liturgy (or worship). If Christians do not know the basic contours of Christian doctrine and morality, how can we expect them to live Christianly in a pagan world? Unfortunately, much current literature on cultural engagement begins with discussions of methods rather than formation. We are often concerned with how to respond to culture without considering the very basis upon which that response must proceed. Methods are essential, but without the right Christian assumptions informing them, we will be tossed about and finally prove ineffectual.

I know, I know…this is the third book* I’ve talked about this year focusing on the Early Church, Her approach(es), and relation to the culture and those individuals around her, with at least some application for the contemporary Church. At this point, I have no plans to add a fourth (but I won’t turn up my nose at one). There’s a lot of overlap in these three—they might not be entirely on the same page in application, but their descriptions of the Early Church in various contexts overlap a great deal. I find that pretty encouraging, honestly.

* The other two were Cultural Christians in the Early Church: A Historical and Practical Introduction to Christians in the Greco-Roman World by Nadya Williams and Strange Religion: How the First Christians Were Weird, Dangerous, and Compelling by Nijay K. Gupta

The other two, however, were more about describing the Early Church first and then looking at our circumstances secondarily. Presley’s goal is to find lessons and guidance for today (and the near future) from the Early Church. The difference in approaches and overall aims does color this a good deal. But since he’s clear about it from the outset (as were Williams and Gupta), so it doesn’t take you off-guard.

I was talking to a friend about it while working through the book and told him at the mid-point (or a little later) that I wasn’t sure I liked it because Presley was so good, insightful, and helpful or if it was because he was serving up a heaping plate of confirmation bias. This is, in very many ways, exactly what I wanted to read in a book with this aim—just with many more details and facts—and better argued than I could’ve offered. So, while I do think it’s a solid and helpful book—do know that I was primed to like it from page one.

As Williams shows and Gupta affirms (as does Presley), there’s a danger in relying too much on the Early Church—just because they were pre-Constantine (or pre-whatever mark you want to use), doesn’t make them infallible. They’re just as human, just as fallible, just as prone to wander as we are. However, we can look at how they responded to the culture around them and see how that culture responded. Can we assume that our results will be the same? No. But we can definitely see what didn’t work—and learn from what did in a culture that increasingly looks like theirs.

There are some things I wish he’d given us more detail on, a few notes that I think he struck too often, and a few things that I’m not sure I think he proved. But when it comes to almost all of those points, I’ve forgotten them (and/or can’t read my handwriting in my notes—which tells me I didn’t care enough to write clearly), so we’re talking about minor points. So I’m going to call this very helpful, solid, and pastoral work on a tricky subject.

Presley does indicate that there are times to back off (a la the Benedict Option)—at least in areas—and sometimes we need to approach something like a Culture War footing on a temporary basis. But neither of those ought to be the primary mode of interacting with our culture, neighbors, and government. Instead, we ought to follow in the faithful paths laid down before us—faith and practice, discipleship and worship, catechesis and liturgy. Presley’s book can help point us in the right direction.

Disclaimer: That section on the Indexes is a little tongue-in-cheek. I happen to be friends with the gentleman who prepared the Indexes. I do think they’re good and useful tools, don’t get me wrong, but I’m not sure they’re really worth mentioning (like all indexes). You’d probably have to offer an inaccurate or insufficient one to find a reason to talk about one, right?


4 Stars

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Divine Providence by Stephen Charnock, edited by Carolyn Whiting: A Classic Reworked

Cover of Divine ProvidenceDivine Providence

by Stephen Charnock, edited by Carolyn Whiting

DETAILS:
Publisher: P&R Publishing
Publication Date: September 1, 2022
Format: Hardcover
Length: 268 pg.
Read Date: June 16-30, 2024
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What’s Divine Providence About?

Question and Answer 11 of the Westminster Shorter Catechism are:

Q. What are God’s works of providence?
A. God’s works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.

In this classic work (updated for modern readers), Charnock does his best to explain that idea. It’s something that verges on the inexplicable—but something clearly taught in Scripture—and so Charnock seeks to help his readers (originally, hearers) understand it. He doesn’t really engage in debate about it, or defend it against attacks—he does tackle some objections or hard parts to grapple with. But he’s not doing that in a polemic way, mostly he seems to work from the assumption that if he clarifies the doctrine and clears up misconceptions, that’ll be enough. (also, he’s not really trying to engage with naysayers)

That’s basically the first 13 chapters—133 pages or so, almost half the book. The second half is applying that to the Church and individual believers. I remember a former pastor of mine saying that this (and related) doctrines in Scripture weren’t used in the way most contemporary people use them—to beat up on believers who don’t quite agree with us on providence, predestination, election, and whatnot. Instead, the inspired writers used them to comfort, encourage, and give confidence to believers. And that’s just what Charnock does in the second half.

He starts by describing how Providence is an expression of care and protection for the Church and how we see that. Then he focuses on individual Christians, and how we can find comfort and encouragement in all things from these teachings. Even the last chapter here, “The Duty Providence Requires,” is made up of items like “believe in God’s work,” “remember what He as done,” “wait patiently for Him.” and so on—things that really call for the confidence I mentioned earlier to be expressed.

Bonus materials

Before the introductions, prefaces, etc. the reader is presented with a nine-page outline of the work—which is a great bonus and will be very helpful for students and other readers really wanting to dive into the nitty-gritty of this work.

The editor has also broken this down into clearer chapters (see below) and added summary paragraphs to each chapter to help the reader (I’m not sure how helpful those ultimately were and stopped reading them pretty quickly).

There are also study/discussion questions provided at the end of every chapter. They don’t seem too bad—but again, I didn’t spend much time looking at those. But I think they’ll be a strong selling point for many.

The Modernizing of it All

In the Editor’s Preface, Carolyn Whiting states that

I sought to retain the author’s meaning while updating the language and style, sentence by sentence, to make it more accessible for today’s reader. The original volume, which was a compilation of a series of Charnock’s sermons, had no chapters or subheads and few paragraphs. In addition to adding these features, I have inserted the occasional transition, updated spelling and pronouns for a contemporary audience, replaced archaic vocabulary with modern equivalents, and updated Scripture to the English Standard Version except where noted.

Now, I get updating pronoun use, changing to ESV, and most of the other changes (although typically “language” means changing archaic words that have changed meanings, shortening sentences, etc.). The chapters and subheads idea is great—the original edition is tough to read just because of the organization. I have no issues with what Whiting stated there.

But then I started seeing (and I don’t know how often, but it happens a few times) footnotes saying “Charnock goes on to say…” and giving us a phrase or two beyond that. Why those phrases couldn’t be added above I didn’t once understand. But it tripped me up—just how much was Whiting doing to make Charnock accessible to the modern reader? I spent too much of my mental RAM wondering about that while reading and likely didn’t get as much out of it as I should’ve.

To give you a flavor here are the first few paragraphs of the book (and no, I don’t know why the line spacing is that way…I assure you, I’ve tried to stop it).

This Edition
In the beginning of 2 Chronicles 16, we find Baasha, king of Israel, building and fortifying Ramah. Situated on the road between Jerusalem and Samaria, Ramah is about twelve miles from Jerusalem, the metropolis of Judah and the seat of its king, Asa. Baasha intends to isolate Asa and to prohibit anyone from crossing the border between the two nations (v. 1).

Baasha is probably afraid that the people of Israel will revolt and flee to Judah because Asa has reformed the practice of religion there. Therefore, Baasha fortifies Ramah to hinder and intercept any who try to pass by on that account. “For great numbers had deserted to [Asa] from Israe| when they saw that the Lorp his God was with him” (2 Chron. 15:9).

When Asa realizes what Baasha is doing, he is afraid, and in his fear he sins by seeking help through worldly means rather than by turning to God. He enters into a covenant with Ben-hadad, king of Syria, who is a neighbor and an idolatrous prince, and purchases his assistance for the sacrilegious price of silver and gold from the temple treasury. His plan is for Ben-hadad to invade Israel’s territories and distract Baasha from fortifying Ramah. The large payment easily persuades Ben-hadad to break his covenant with Baasha, and his armies successfully take several cities, including all the store cities of Naphtali (2 Chron. 16:2-4). Baasha is forced to abandon Ramah in order to save his country, and Asa seizes the materials Baasha has left behind and uses them to build two cities, Geba and Mizpah (vv. 5-6).

Original Text
In the beginning of the chapter you find Baasha king of Israel raising walls about, and fortifying Ramah, a place about twelve miles from Jerusalem, the metropolis of Judah, intending by that means to block Asa up, because Ramah lay just upon the road between Jerusalem and Samaria, the seats of the two kings, ver. 1.

Baasha was probably afraid of the revolt of Israel to Judah, upon that reformation of religion wrought by Asa, and therefore would fortify that place, to be a hindrance, and to intercept any that should pass upon that account; and to this purpose makes great preparation, as appears ver. 6, for with the provision Baasha had made for the fortification of Ramah, Asa, after the seizing of the materials, builds two towns, Geba and Mispah.

Asa seeing Baasha so busy about this design, and fearing the consequence of it, hath recourse to carnal policy rather than to God; and therefore enters into league with Benhadad, a neighbour, though an idolatrous prince, and purchaseth his assistance with the sacrilegious price of the treasure of the temple, ver. 2, 3; and hereby engageth him to invade the king of Israel’s territories, that he might thereby find work for Baasha in another part, and so divert him from that design upon which he was so bent: ver. 3, ‘Go, break thy league with Baasha, that he may depart from me.’

Benhadad is easily persuaded by the quantity of gold, &c., to break his league, and make an inroad, and proves victorious, and takes many cities where the magazines and stores were laid up, ver. 4.

Baasha now, to save his country, and make head against his enemies, is forced to leave Ramah; whereupon Asa, who watched his opportunity, seizeth the materials he had left for the fortifying of Ramah, and puts them to another use, ver. 5, 6.

I can’t say the Whiting version is bad…but I don’t know that Charnock needed that much help. My son said it reminded him of copying something (encylopedia entry, article, etc.) for a report in school, but changing just enough of it so as not to be accused of plagiarism.

I do wonder if the wrong name is on the cover/title page, however.

So, what did I think about Divine Providence?

When I could stop focusing on the issues in the above section, I really appreciated the book. The first half was clearly the same kind of thinking seen in The Existence and Attributes of God.

Parts 2 and 3, the application of the doctrine to our lives and the Church? I absolutely loved that and was so encouraged it. There was so much there that was so good to see and be reminded of. It’s truly worth reading the book to get those parts (but you do need to read the first part—you can’t just jump into these sections, you need the foundation).

I can’t be as happy with this as I’d like—I just can’t get over the paraphrasing (for lack of a better term) bothers me more than it maybe should. I do think this is a lot easier to read than the non-modernized version (if only because mostly those are printed with tiny typefaces), and will reach more people. But the purist in me worries we lose too much of Charnock.

The important thing, however, is that Charnock is being brought to readers in a digestible manner. I do encourage people to pick it up because of that.


3 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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The Hijacked Conscience by Debra Peck: An Obsession for Assurance and Certainty

Cover of The Hijacked ConscienceThe Hijacked Conscience:
An Informed and Compassionate Response to Religious Scrupulosity

by Debra Peck

DETAILS:
Publisher: SacraSage
Publication Date: February 10, 2023
Format: Paperback
Length: 158 pg.
Read Date: June 9-16, 2024

What Exactly is RSOCD?

This book focuses on Religious Scrupulosity Obsessive-Compulsive Disorder (RSOCD) and I want to be sure that I describe it carefully and accurately. The best way to do that is to let Debra Peck do the honors (obviously, she goes into more depth, but this’ll do for starters):

The International OCD Foundation describes it as “A form of Obsessive-Compulsive Disorder (OCD) involving religious or moral obsessions. Scrupulos individuals are overly concerned that something they thought or did might be a sin or other violation of religious or moral doctrine.”’ In simplest terms, people with Scrupulosity OCD see sin where there is none.

Those who suffer from Scrupulosity usually have an overly sensitive moral conscience which causes their faith to be experienced as anxiety and fear instead of as peace. The French call it “the doubting disease.” People with Scrupulosity hold themselves to a rigorous level of spirituality and practice, not out of love or even out of obligation, but out of deep-seated fear and anxiety that not doing so imperils their eternal soul.

Like all forms of Obsessive-Compulsive Disorder, Scrupulosity is marked by unwanted and intrusive thoughts (obsessions), overwhelming anxiety that demands resolution, and either outward or internal rituals (compulsions) that relieve the anxiety for a time.

What’s The Hijacked Conscience About?

Peck tries (fairly successfully, I think) to introduce RSOCD to believers, pastors, counselors, and others to the concept. Using her own life and experiences she walks the reader through the struggles she endured (with help and hindrances from family, friends, and fellow Christians) until she was diagnosed. And how having this diagnosis—and the better treatments that came from it—have helped, and how it hasn’t (enough).

Throughout, there’s an attempt to generalize from her experience—or at least show how things she went through can be similar to things others go through.

She also brings in some of the research she and others have done about the disorder alongside her own experiences—which is essential.

I Can’t Help But Wonder…

Early on, Peck describes things that people say in response to questions and concerns raised by people with RSOCD. I’ve heard some of these given to questions by people without it—and I found them just as troublesome and almost as damaging. I put in my notes around that time—these people need a good dose of the Heidelberg Catechism (and the rest of the Three Forms of Unity/Westminster Standards). And, yes, I know—that is not a panacea here, and there’s a lot more going on than bad theology. However…it’s sure not helping them.

Peck herself says,

For those from a Wesleyan-holiness position which emphasizes that the heart can be completely cleansed from sin and living a sin-free life is the expectation of those who are “sanctified,” this can be especially debilitating.

I’ll leave it to others to deal with Wesleyen perfection and the myriad problems it has and that stem from it. But I absolutely see where it’d be debilitating to anyone honest with themselves about their spiritual condition—for someone who is compelled to be “overly concerned” with spiritual matters, debilitating seems like an understatement.

Now, people in the Wesleyan-holiness traditions don’t have a monopoly on this tendency—R. Scott Clark talks about many Evangelical strains affected by what he calls the QIRC and the QIRE—RSOCD really seems like a super-powered version of the Quest for Illegitimate Religious Certainty (with a dose of Quest for Illegitimate Religious Experience, too). Clark defines the QIRC as “the pursuit to know God in ways he has not revealed himself and to achieve epistemic and moral certainty on questions where such certainty is neither possible nor desirable.” The QIRC is problematic for anyone—you add OCD to it? And forget it—you need to fight this with medication, therapy, and better theology.

I don’t for a second believe that Reformed believers can’t struggle with this—the Heidelberg isn’t an inoculation against it. But I do wonder how it would present itself from someone within the Reformed tradition. (I’m curious about Muslims, Universalists, or Wiccans struggling with RSOCD, too).

So, what did I think about The Hijacked Conscience?

This is clearly Peck’s story—or, better, a look at RSOCD through Peck’s story. And as such, it’s good. What would’ve made this better is seeing a few other people’s stories—not the whole thing, but more. Sure, we’re told that there are others—given a couple of historical examples that are likely true, or at least possible—but as it is, it’s harder to get an idea about how RSOCD affects people who aren’t Debra Peck. It’d also be nice to see things others have done to help themselves.

Again, I know that’s not the design or intent of the book. I just think it’d have made this a stronger book—maybe that’s what a future sequel holds? (I don’t know if Peck has plans/intentions for a follow-up, I’m just spitballing here)

But as for the book we do have? It was good—it’s a solid introduction to the concept of RSOCD, a good look at how undiagnosed/untreated it can affect a person, and how—with help—someone can cope (for lack of a better term) with it. There’s even a nice little discussion on the use of medications for this, and similar, afflictions.

The writing is clear and approachable—frequently engaging and pleasant. There’s nothing to be daunted about here, just a good primer to help you weep with those who weep.


3 Stars

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REPOSTING JUST ‘CUZ: Theological Retrieval for Evangelicals by Gavin Ortlund: An Accessible Call for 21st Century Christians to Learn from the Past

I ended up having more time in the day to write this post than I normally do, and as a result ended up a bit more rambling and less-focused than intended. Hopefully it’s worth the read, despite my laxness.

Theological Retrieval for Evangelicals

Theological Retrieval for Evangelicals: Why We Need Our Past to Have a Future

by Gavin Ortlund

eARC, 224 pg.
Crossway, 2019

Read: October 5-12, 2019


This is another one of those theological works that I feel really unqualified to discuss. There’s part of me that thinks I should stop requesting them from NetGalley, or buying them and deciding that I want to post about them, but I probably won’t. So, know that this is from the perspective of an opinionated and semi-(formally)educated reader and occasional armchair theologian. Not the reflections of an ordained minister or professional theologian.

I’m glad Ortlund talks about this right out of the gate—but the case he lays out for Theological Retrieval here, strikes me as very similar to Michael Allen and Scott R. Swain’s Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation and Kevin J. Vanhoozer’s Biblical Authority after Babel: Retrieving the Solas in the Spirit of Mere Protestant Christianity. Ortlund says they’re aiming for the same target, but those works are more oriented toward the Reformed, where he’s focused on Evangelicalism. I’d say that they’re all wanting the same thing, but his work is more accessible (by design) and less-inclined to advertise his scholarly awareness (particularly with the former).

One problem that you encounter right away is a nebulousness about the term “Evangelical.” If Ortlund defined his usage, I missed it. He seems to use it to apply to Bible-believing Protestants who aren’t Reformed or Lutheran. Which is fair enough, I guess, it’s just not an easily defined term anymore. Frankly, I’m with Carl Trueman and others, and consider the label “evangelicalism” meaningless as it can be applied to “everyone from Joel Osteen to Brian McLaren to John MacArthur.”

Ortlund doesn’t give a strict definition of Theological Retrieval—in fact, he avoids it, preferring to see it as a mindset or attitude toward the pre-Reformation Church and Theology, drawing from its strengths, seeing its weaknesses in our own, and putting the contemporary (and Reformation) Church in context of a developing understanding from the end of Acts to Second Coming. Given that, we should be more aware of, and interact more with, the Patristic and Medieval Church. He uses Turretin, in particular, to great benefit in showing that this was the mindset of the Protestant Reformation, and calls us back to it. Along the way, he uses Warfield (and the rest of Old Princeton) as emblematic of Evangelicalism’s departure from this thinking. I’m not sure that’s the best reading of Warfield, but it’s not worth arguing, because his overall point is so right.

The first Part of the book—roughly 60 pages in three chapters—sets the agenda, it’s “A Manifesto for Theological Retrieval.” He begins by asking if Evangelicals can Retrieve Patristic and Medieval Theology, before moving to asking why they need it, and then sketching out both the benefits and perils of it. All of which is profitable and well-worth reading.

But what makes this book different than so many, is that Ortlund doesn’t focus on the project, the theory behind it, or the method. He gives the rest of the book—120 pages or so—to examples of what he’s calling for people to do. Case-studies in theological retrieval—which is some of the best theological reading I’ve done this year, maybe the last couple of years.

The first is a chapter called “Explorations in a Theological Metaphor: Boethius, Calvin, and Torrance on the Creator/ Creation Distinction.” A nice mouthful, to be sure. To illustrate the Creator/Creature Distinction, he compares Tolkein’s relationship to The Lord of the Rings to God’s relationship to his creation, in terms of Boethius’ understanding, and how Calvin’s view would differ, before wrapping up with Torrance. Now, I have little use for what he tries to do with Tolkein—I think this sort of thing is almost as bad as trying to teach the Trinity by analogy (which always quickly lands the teacher in heresy). I know enough people do this sort of thing in teaching and writing, and I should try to pay more attention, but my eyes just glazed over. Most readers will get more out of this than I did. I did appreciate what he said about Boethius and Torrance in distinction from Calvin and feel like I understand the three a little better (not that I’m all that familiar with Boethius and Torrance), and think I got something from the chapter overall, but I know my own prejudices kept me from a full appreciation.

Things improve with “God Is Not a Thing: Divine Simplicity in Patristic and Medieval Perspective.” Rather than going head-on for contemporary critics of the doctrine, he takes a look at historic formulations (not limited to Aquinas’) of the doctrine and seeing how that should actually deepen Evangelical’s commitment to Simplicity as well as broaden our understanding of it. He interacts a good deal with James Dolezal’s wonderful All That Is in God and God without Parts here and reminds me that I need to re-read the former and read the latter. A better blogger (one also focused on theology, not the book) would camp out here for a few paragraphs, but I won’t. It’s just a great chapter and the kind of thing we need to see more of.

My favorite case study is the third, “Substitution as Both Satisfaction and Recapitulation: Atonement Themes in Convergence in Irenaeus, Anselm, and Athanasius.” I would read a book-length version of this tomorrow. Well, not tomorrow. I would start a book-length version of this tomorrow, and have a lot of fun over the following days. Ortlund shows the overlapping concerns of Irenaeus and Anselm (who are so often pitted against each other), how the Christus Victor and Substitutionary Atonement models are interdependent, not rivals (while not giving an inch to contemporary critics of Substitutionary Atonement, it should be pointed out). From there, he moves onto some of Athanasius’ work on the Incarnation, demonstrating that these works have a good deal to say about the Atonement, as well. If I got nothing else out of this book, I’d consider the time I spent reading it well-spent just for this chapter. I could’ve lived without the use of Aslan and the Stone Table portion of the study, but (contra the Tolkein), it proved to be a useful illustration.

“Cultivating Skill in the “Art of Arts”: Pastoral Balance in Gregory the Great’s The Book of Pastoral Rule” is the last case study. I remember reading healthy portions of this work by Gregory in a Church History class for much the same reason that Ortlund uses it. There’s a lot of wisdom for pastors of every age in this very old work—he also shows how manuals like Baxter’s or Spurgeon’s will say similar things. Timeless truths and advice put in ways that others wouldn’t. I really don’t have much to say about this, but it’s almost as good as the previous two.

This is one of the most-easily outlined books I’ve read this year (possibly the most), that’s a fantastic aid for referring back to it in the future or for going back and taking thorough notes. I’d go crazy if I read too many books like this, I prefer the more organic feeling approach. But when this is done right, it’s a handy bonus. Beyond that, as I said before, it’s very accessible. Sure, there are parts that are demanding, but nothing’s out of reach for the committed and attentive reader—and most of the time you don’t have to be that committed.

Like their counterparts from the previous century, Twenty-First Century Christians don’t know enough historical doctrine, and certainly don’t know how to treat what little they do know. Too often, Protestants will cede everything prior to 1517 to Rome (maybe Rome and the East), focusing only on the last 500 years—if they’ll even pay attention to anything prior to Fanny J. Crosby. Ortlund’s work is a great call for the everyday Christian to familiarize themselves with the past and learn from them as we ought the rest of the Church Militant. I strongly recommend this.

Disclaimer: I received this eARC from Crossway via NetGalley in exchange for this post—thanks to both for this stimulating read.


4 Stars

REPOSTING JUST ‘CUZ: Christ of the Consummation, Vol. 1 by O. Palmer Robertson: The Beginning of A Wonderful Trilogy

Until the bugs get worked out, I really can’t do a whole lot. So, here’s one of my favorite reads from the last few years.


Christ of the Consummation:Christ of the Consummation:
A New Testament Biblical Theology
Volume 1: The Testimony of
the Four Gospels

by O. Palmer Robertson

DETAILS:
Publisher: P & R Publishing
Publication Date: June 1, 2022
Format: Paperback
Length: 321 pg.
Read Date: August 7-28, 2022
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In these new phases of redemptive history, the heart of the revelation does not change, but it broadens and deepens in the realities of the truth. Jesus Christ is the same, but his church, his precious bride, is being built by the addition of nations being born in a day as a consequence of Christ’s pouring out the gifts of his Spirit on all flesh. The kingdom of God has come and continues to come. The kingdom of God is yet to come. It will arrive in all its fullness on that day, the great judgment day, the day of resurrection and restoration of all things. To God be the glory for the things he has done, is doing, and yet will do.

What’s Christ of the Consummation, Volume 1 About?

At some point when reading Vos’ Biblical Theology most readers like me* start to wonder, “How is he doing to have time to cover the New Testament? While Vos doesn’t give his readers the same kind of insight into the history of revelation of the NT as he does the OT, he does set out some principles. Robert’s work is the first book-length attempt to apply Vos’ directions to apply his method to the NT (actually, the first of three book-length attempts).

That’d be people who didn’t know what was coming from pre-knowledge about the book or reading the Table of Contents.

He begins by stating the difference between the two works—there are centuries upon centuries of history of OT revelation, and a maximum of one from the announcement of Jesus’ birth to Mary to the end of John’s writing on Patmos. But that doesn’t mean that there’s no development, but how best to approach that? Robertson focuses on three distinctives in his approach:

  1. Retracing the Historical Progression across the Various Phases of New Covenant Revelation as the Organizing Principle
  2. The Foundational Role of the Old Covenant Scriptures
  3. Contemporary [to their writing] Application of New Testament Biblical Theology

With these distinctives in mind, Robertson looks at material concerning Jesus’ self-testimony; various phases of His life and work; the progressive revelation of the Kingdom during His life; His death, burial, resurrection, and ascension; and then he moves into closer looks at the various Gospels individually and corporately.

An Unexpected Bonus

A number of times throughout the text Robertson will hit pause on his exegetical work, the historical reflections, or the interpretative/theological conclusions from those, to offer application to the lives and hearts of the reader. Sometimes a broader or more general call and sometimes it’s a narrow focus. I really didn’t expect these at all, and I almost never saw them coming when he did pause for one. But I appreciated them all and found them to be a real enhancement to the work.

So, what did I think about Christ of the Consummation, Volume 1?

I’m clearly not qualified to evaluate Robertson’s application of Vos, but people like D.A. Carson and Richard Gaffin are, so I’ll take their word for it. Sure, they wrote the forward and a “further word” for this book, so it’s not like we’re talking about impartial evaluations.

Nor am I capable of—or willing to—give this a good and thorough review/evaluation. Although I do wish I could. So let me offer a few thoughts from my perspective as a lay reader. And I do think this is a book written with the layman in mind—it’s not a casual read by any means, but it is not a book solely for scholars.

I’m not sure I’ve read a Christian book this year that has made me think more, read slower/closer, and pushed my thinking more. It’s also been the most rewarding and I think it will prove the most fecund for my future reading, study, and devotion.

At the same time, the number of times that I read something I don’t think I’d ever been exposed to, or that was wholly novel to me is so small as to be negligible. This is not to say that it was all review or that he didn’t make me stop and think for a minute or ten to consider a point before moving on. But on the whole, it’s a reframing and refocusing of many things I’ve read in lay-friendly works or heard in sermons/lectures. It’s not “here’s a whole new way to read/think about the Gospels”—and Robertson would be the last to want something like that. Instead, this is a “here’s a way to profitably consider the way these things were revealed” and “here’s how the Gospels build upon one another and build up each other.”

I’m already trying to figure out when I can get in a re-read without ruining plans for next year—possibly in combination with a re-read of Vos’ Biblical Theology so I can more directly see for myself the connections between the two works and Vos’ influence.

This is the first in a trilogy—if the rest of the trilogy is as good as this one, the series will likely end up on shelves everywhere next to Vos. I know I’m already ready to dive into the next volume.


5 Stars

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Strange Religion by Nijay K. Gupta: People Say I’m Strange, Does It Make Me A Stranger…

Strange ReligionStrange Religion:
How the First Christians Were Weird, Dangerous, and Compelling

by Nijay K. Gupta

DETAILS:
Publisher: Brazos Press    
Publication Date: February 27, 2024
Format: Paperback
Length: 216 pg.
Read Date: May 12-19, 2024
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I set out to spend a few years studying ancient religions in general and Roman religion in particular, and I came to a clear conclusion: by and large, early Christians were weird and were dangerous to many, and yet clearly some found this religion attractive and compelling.

This book is not a handbook for how to be Christian today or how to create a “weird” church. Largely, I see the work I have done as descriptive—these are the first Christians, warts and all. They were not bucking conventions and pop religion to be special or different. In their best and most genuine moments, they were simply following Jesus, like mice blindly chasing after the pied piper. As they did so, they deviated from the norm of religion, and, whether they were intend. ing to or not, they stood out in society. This deviation from the norm is one way of defining what it means to be “weird. Another way is simply to say that “weird” things belong in another category. l am hoping that an extended investigation of the belies, practices, and ethos of the early Christians will clarify their origins and foundations, and provide insight into authentic Christianity today.

What’s Strange Religion About?

Gupta’s observation/conclusion is that early Christians were strange or weird when compared to others in their culture—thanks to their beliefs, ways of acting, and ways they wouldn’t act (for starters). They didn’t set out to be strange, to rebel against the culture, or anything like that. Actually, their goals involved being good citizens and living quiet lives—but their religious convictions set them outside the norm, and they stayed there for a good long time.

While Gupta doesn’t shy away from the occasional application to the contemporary Western (particularly American) Church, by and large, this is a descriptive book. He just talks about Roman culture in certain areas and then talks about how Christians were oddballs in the midst of all that. As he says above—this isn’t an attempt to make Christianity weird again, or anything like that—just to remind us how out of touch with the culture we were at one point.

Some of the areas he covers are: how the Romans of the first couple of centuries saw Christianity as a superstition; some early Christian beliefs—like believing they were possessed by God’s Spirit, their reckoning of the meaning of Time, and wanting to be associated with a horrible criminal in the first place (only the worst of the worst were crucified, who’d want to be associated with someone like that?); worship practices; family practices; and the way they treated others.

Belief

Romans sometimes argued about the gods—not over personal “beliefs” but over what they thought was true of the gods, But the Christians took their views to a whole other level, “believing” things that seemed absurd, disturbing, and even impossible. This may be one reason that Christians originally referred to themselves as “believers.” Today, we take for granted that religion is all about “faith” and “belief.” We have “faith” statements, “faith” traditions, and “interfaith” dialogue. But in the ancient world, there wasn’t this natural association between religion and faith language.

This is one of the biggest differences—one that shapes a lot of the rest. The book as a whole comes from Gupta’s students asking, why early Christians called themselves “believers,” what did the other followers of other religions call themselves? And well, one of Gupta’s findings was that Christians were more than a little strange by focusing on faith and belief. It was just foreign to the status quo.

The priests of public Roman religion were not chosen for their piety. They were expected to be experts in performing rituals. In fact, they had to be masters of religious arts so as to maintain the pax deorum*. It was a bit like being a professional bomb-disposal expert. It really doesn’t matter what you believe about government, law enforcement, or justice as long as you are good at defusing bombs. French historian and archaeologist Robert Turcan refers to Roman ritual worship as “Taylorism”—a form of scientific management. Frederick Winslow Taylor (1856-1915) developed a theory of management that was meant to produce efficient and effective workflow. Taylor offered a kind of mathematical formula to get the most out of human and industrial resources. Turcan argues that this was the mentality of the Romans—efficient and “successful” ritual performance to keep the gods content and happy. Roman priests and other cultic personnel had to provide meticulous observance of time-honored rituals.

He goes further:

There was a pervasive Roman understanding that persona beliefs, best intentions, and heartfelt emotion did not enhance religion. What mattered was what the gods actually called for—sacrifice and compliance. The early Christians had ther own practices and rituals, of course…But one thing we learn when we read the New Testament is that these Jesus people were absolutely obsessed with belief.

Now, Gupta spends twenty pages making that case, I just gave a brief overview—but even here, you can get an idea of how he goes about talking about each topic addressed.

* “Keeping Peace with the Gods.” Gupta describes the function of the sacrifices and rituals as maintaining this peace. It’s most of the content of the first chapter, and the basis for most of the rest of the book.

Pobody’s Nerfect

The last chapter* is entitled “The Christians Were Not Perfect”—some of this covers similar ideas as Nadya Williams’ book, Cultural Christians in the Early Church, but not all of it.

I really appreciated this chapter for a couple of reasons: 1. It’d be easy to take Gupta’s material and walk away with the idea that the early Christians had it all together (something that Williams and Gupta really wanted to counter), and 2. Gupta hits on some things that a lot of people don’t cover along these lines.

That said, it’s not a perfect chapter—and maybe it’s the most obviously imperfect chapter—I’m not sure I’m willing to buy into all of his examples from the Scriptures showing those imperfections (actually, there are some I’m sure I don’t buy).

But the chapter as a whole is a nice, refreshing reminder about the feet of clay that even the best of us possess.

* There is a conclusion following it, but it’s not long enough (or something) to be considered a chapter—at least not a numbered one. I wanted to stress that because I’ve complained recently about too many books not having a conclusion.

So, what did I think about Strange Religion?

One thing I haven’t talked about yet is that one of the things that Gupta focuses on is that despite—or maybe because of—the strangeness of Christianity to the Romans of the first and second centuries is that it was attractive to them. The “freaks” kept drawing more and more people to them, converting them to the weirdness. Again—not because they were strange, but because following Jesus Christ made them that way.

As a reader, not only did I appreciate the material, but the way that Gupta presented it. He built his arguments carefully and clearly (and one assumes accurately). Throughout all of this Gupta’s sense of humor shines through—keeping the text engaging as it educates. I’m always going to say good things about a book that does that (as long as the humor doesn’t detract from the serious material), and Gupta got this part right.

This is really one of the better books that I’ve read this year. From the thesis to the conclusion, and most points in between, Gupta painted a much-needed picture of early Christianity and Christians and how they related to the culture around them. It’s encouraging to remember that’s the natural state of the Church and one that we shouldn’t find ourselves overly-worried to be in again. I encourage Christians and those curious about our early history to give it a read.

I know that my wife has another book by Gupta on her shelves, I’m probably going to have to borrow it soon.


4 Stars

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The Hope in Our Scars by Aimee Byrd: A Plea for Help

The Hope in Our ScarsThe Hope in Our Scars:
Finding the Bride of Christ in the
Underground of Disillusionment

by Aimee Byrd

DETAILS:
Publisher: Zondervan
Publication Date: May 7, 2024
Format: Paperback
Length: 206 pg.
Read Date: May 19-26, 2024
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What’s The Hope in Our Scars About?

There are three strands of thought in this book (although two are pretty related, but they struck me as separate).

The first centers on Byrd and her family as they search for a new church home after the events that led to them leaving their long-time church.

The second deals with others—some by name, some more abstract and in a collective sense—who are dealing with disillusionment about the Church today—due to Spiritual abuse, sexual misconduct, financial fraud, coverups of all of the above, and so on. Some of this disillusionment leads to people wandering in a wilderness, looking for a local congregation to call home—others will wander far from the fold.

The third—and most important—discusses the way that the woman/the bride in the Song of Songs longs for her love/her husband. Individual believers should find themselves in that same situation—longing for the presence of our Lord in the place He promised to meet with us—as part of His Bride.

Song of Songs

As with her 2022 book, The Sexual Reformation, the primary portion of Scripture that Byrd focuses on is the Song of Songs. She rejects more contemporary approaches to the text in favor of an allegorical understanding. I really wish we’d get an entire book from her just on the song.

She’s not (as far as I know) a Hebrew scholar, so I’m not looking for a commentary. But Byrd’s a well-read layperson, and largely an autodidact, too—not the type for a technical work, but she has all the tools to provide a great reader’s guide or something along those lines.

So, what did I think about The Hope in Our Scars?

I really don’t know. I really didn’t get the organization—I’m assuming there was one, but I didn’t see it. It really felt to me while reading it that Byrd was just meandering around bouncing from one idea to another, picking up and dropping one of those strands every so often. It’s probably best to think of this as a series of mini-essays loosely connected by themes.

That said—I really appreciated a lot of what she said while pinballing all over. There was a lot of gold there—particularly in the Song of Songs discussion. But beyond that, she just expressed so well struggles so many of us go through. For example, when Byrd just discussed some of the challenges believers go through, how discouraging, how isolating, how alienating it is when we can’t be open with our brothers and sisters to talk about it—either because they refuse to listen, or can’t understand.

This is not her best work—but it might be Byrd at her most heartfelt. She’s definitely pointing to problems the Evangelical and Reformed expressions of the Church in the U.S. need to deal with, both for organizational health and the well-being of the members—more importantly to our witness to a lost and dying world. She’s light on solutions, or proposed solutions (which is probably for the best, as frustrating as it might be while reading). I hope she gets a hearing and that others who are pointing to the same issues do as well.


3 Stars

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BLOGIVERSARY REPOST: Christ Of The Bible And The Church’s Faith by Geoffrey Grogan

To commemorate the 11th Blogiversary of The Irresponsible Reader, I’m reposting the first six books I blogged about this week. We’ll start here.


Christ Of The Bible And The Church
Christ Of The Bible And The Church by Grogan, Geoffrey
My rating: 2 of 5 stars

It’s tough to know what to say about this, it’s a wholly carefully-written, exhaustive, entirely orthodox look at Christ as set forth in Scripture and in the doctrines of the Church. It’s an apologetic for the Faith once delivered as well as an explanation of it.

However, wow. It just didn’t work for me at all. The points I liked, I’ve seen better developed, better explained elsewhere. His most evangelical moments seemed half-hearted and perfunctory (although I don’t think they were, it just struck me that way). He is far too concerned with unbelieving scholarship, and does not respond to critics with as much force and thoroughness as he ought. There’s just doesn’t seem to be much heart to this work.

Your results may vary, certainly any book carrying the cover blurbs on it that this does would catch my eye, and I’d expect to be well worth the time, but this just didn’t work for me.

Page 7 of 33

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