An Explanation of the History of the Suffering and Death of Our Lord Jesus Christ by Johann Gerhard – Book Review

This is short because I want to get something out in order to prompt others to read the book.

Gerhard, Johann. An Explanation of the History of the Suffering and Death of Our Lord Jesus Christ. 2019. 340 pp.

There are books that I read because they are classics or considered “must read.” The latter are a mixed lot: they are more modern and vary in usefulness depending on the viewpoint of the recommending person. More than once I have finished a book lamenting the loss of good time on a poor book. The former are usually enjoyable since they have stood the test of time and continue to be worthwhile: the current book falls squarely in this category.

Gerhard divides the gospel accounts into five sections covering the events of Jesus’ suffering and death:

• Arrest
• Jewish trials
• Roman trials
• Crucifixion
• Burial

While a commentary or harmony of the gospels can bring together the texts in a way that allows a reader to understand the flow, Gerhard examines the events via a series of sermons. As an example, the first act covers Christ going out to the Mt. Olivet, Christ’s garden prayer, the arrest, and the disciples forsaking Him. This format allows him to move beyond a dry or technical explanation to present in a pastoral fashion an understanding of the events, coinciding Old Testament prophecies, and later New Testament outcomes where applicable. Gerhard is masterful in winding through the scriptural material interleaved with appropriate commentary.

Can someone be better off after reading a 17th-centur author? I was better off for reading this book. Even though already understanding the material and much of how it fulfilled prophecy, I was encouraged by the recognition of God’s providential hand in bring the plan of redemption to fruition.

My recommendation? Buy it. Or you can borrow mine after my sister reads it.

Catechetics: Fixing Confirmation by Lincoln Winter – Book Review

Winter, Lincoln. Catechetics: Fixing Confirmation. 2019. 452 pp.

At the outset, it is only fair to tell the reader that my name can be found on the acknowledgments page as one of three prepublication review editors.

Christians of all backgrounds have wrestled with the issue of instilling the faith into recent converts and subsequent generations. How do we teach so that doctrine is planted deeply into souls that remain faithful to the end? For centuries, the proscribed solution was catechesis: a system of questions and answers designed to give the learner the basics of the faith. In the modern western church, the most well-known of these are Catechism of the Catholic Church, Westminster Shorter and Larger Catechism, and Luther’s Small and Large Catechism. Lincoln Winter recognizes that though the historic catechetical instruction methods are of great benefit, their purpose has been co-opted through the adaptation of modern educational methods and goals, thus impairing authority and weakening effectiveness. Because he is an ordained pastor in the Lutheran Church—Missouri Synod (LCMS), this book is written from his observations within that church body; however, I have read and interacted with pastors of other church bodies giving the resulting anecdotal consensus that the problem knows no denominational boundaries, and the solution is identical: return to classical instruction of Scripture and confessional documents.

The opening four chapters are devoted to the definition and history of catechesis. He demonstrates how it has roots solidly in the pages of Holy Writ and extends to the post-apostolic period in documents such as The Teaching of the Twelve (or Didache), Apostolic Traditions, and Cyril of Jerusalem’s Catechetical Lectures. This is important as it helps the uninformed to understand that catechesis did not begin during the Reformation. As part of this, there is also a brief historical look at confirmation, which aids in understanding the author’s thesis. Winter then focuses on the Lutheran catechisms and educational developments in the LCMS to the present.

Chapters five and six look at the practical value of Luther’s Small Catechism (SC) as instructional material for doctrine and use as a prayer book, after which attention is turned toward the inherent interconnected nature of the Large Catechism (LC) as explanation for  the SC versus the synodical decision to write and subsequently update explanations to the SC. This useful study demonstrates the strengths and weaknesses of both SC-LC and SC-Synodical correlation. This has implications for those outside Lutheranism, because even though the confessional and instructional documents may vary, caution must be given when attempting to improve on foundational methods, however well-intended.

Chapters seven and eight attempt to define the goal of catechesis and its relation to confirmation. Catechesis and confirmation have been linked for several centuries with the instruction initially being given prior to baptism but now is reserved for a particular age (in the case of a child) arbitrarily set by the denomination. This begs the question: is this model appropriate? While we are accustomed to such a model in our public school system, the author demonstrates that this is woefully inadequate in spiritual things and needs to be addressed.

Chapters nine through twelve deal with the responsibility of catechizing: first by examining the spheres of influence and authority within each, then looking at both the catechist and catechumen. Winter does a good job establishing the father, and by extension the mother, as chief catechist in the home. Here is where the foundational training will occur. Within the church realm, the pastor or chief catechist will add to this instruction. Finally, school will undergird (and add to as needed) what has been taught and interconnect that with the world around. The issue at this point becomes what is age-appropriate catechesis? When do parents begin, and when does the pastor examine or complete it? The author acknowledges the typical timeline ending with confirmation in the mid-teens, but advocates that the instruction can and should be earlier in life and be fluid in relation to the readiness of the catechumen. Finally, there is a comparison of classical versus progressive catechetical models, demonstrating the superiority of the former.

Chapters thirteen through fifteen examine the multilayered nature of catechesis and how that interacts in and with church life through preaching, liturgy, and ceremony. Many understand the first of these three, however, the format of worship and actions performed within that framework teach more than is commonly acknowledged. If teaching is more caught than taught, as the old saying goes, the entirety of the worship meeting must be examined. Chapter sixteen, then, examines he life of the catechumen and how his or her spiritual disciplines add or subtract to catechesis. Finally, chapter seventeen offers obstacles to catechesis.

In all, I found this to be a solid work, rightly examining the issues and challenges of catechesis while offering solutions for going forward. While this book addresses the need in a specific Lutheran synod, someone from any denominational body could glean the benefits of the research found herein to formulate and develop better a instruction methodology based on solid, historic practice rather than current trends. Also, there is a helpful appendix giving a good, practical framework for catechesis.

My only disappointment in this book has to do with typography and English mechanics. While going through the manuscript, I addressed errors where they might be found, but upon reading the finished work, many more came to light. With more time, I could have proofread the material more closely. Alas, all involved were under a time crunch, so some things slipped through. Perhaps these can be updated for future printings.

Christianity at the Crossroads by Michael Kruger – Book Review

Kruger, Michael J. Christianity at the Crossroads: How the Second Century Shaped the Future of the Church. IVP Academic, 2018. 256 pp.

There are many periods of history to which people look as pivotal in defining future generations. This book recognizes in summary form the theological, cultural, and political forces working within and without Christianity in the second century. The sociological make-up described in the first chapter sets the stage for the time period. Tensions introduced in the New Testament (NT) canon continued, and even increased, in the following decades. Apostolic decrees and instructions were effective in quelling concerns and disagreements within the Church as disparate groups learned to worship and fellowship as one. In addition, the collapse of social strata within the community allowed the slave and woman to worship as equals before God in this community of grace, as opposed to the cultural social structures of either Judaic or Greco-Roman society. These, alongside outside tensions brought on by the animosity of Judaism, suspicion of the Romans, and derision by pagans, would call for a more concerted defense of the faith, rather than mere proclamation—the subject of chapter two.

Chapters three through five are given over to matters of Church doctrine beginning with worship. Kruger begins with the apostolic practice, then walks through the applications that developed in leadership, structure, and practice. Two aspects of worship are brought out that may surprise modern readers: liturgy and exclusivity. As such, everything about the time and space reflected the utmost reverence.  The former was a carryover from Jewish synagogue practice, but it served well as a pattern for moving forward: gatherings were not informal or haphazard. The latter is particularly striking in light of the modern mindset to gear worship meetings to be as inclusive as possible. Early believers held fast to the understanding that this was a gathering time for a holy people in the presence of a holy God: there was to be nothing common or profane. Additionally, during this century, alternate teachings arose that threatened the core of the faith. Chapter four delves into the movements and leaders that ran contrary to Scripture. Kruger spends some time addressing the thesis of 20th-century theologian Walter Bauer that multiple Christianities arose vying for prominence. While it is true that several several groups (Ebionites, Marcionites, and Gnostics to name a few) arose espousing varying religious philosophies, the first apologists arose to reaffirm and maintain orthodoxy via what would become commonly known as the regula fidei (rule of faith), a summation of doctrine similar in use to the Apostle’s Creed.

Chapters six and seven round out the work by looking at the evidence of a Christian written culture and the textual transmission of the NT canon. Many scholars have attempted to claim that the early Christians were mostly illiterate culture with an oral transmission process that is inherently suspect and open to exaggeration or embellishment of the apostolic teaching. Kruger debunks this first from the NT documents themselves, but then noting the amount of second-century documents (apologetic and sermonic) that were written and copied for distribution. This is important for canonical considerations, since there is referenced a largely consistent body of work amongst the orthodox groups that was considered authoritative. Comparison could readily be made against apocryphal and pseudepigraphal writings, and thus help further solidify what would later be considered the New Testament canon at the Council of Nicaea.

For the modern reader, this book does a good job of presenting the issues for second-century Christians and the leadership responses given to move the Church forward biblically. There is much to be gained. First, this helps to fill in what most Christians are missing between the NT and the Council of Nicaea; and second, the topics are still relevant, as the Church continues to deal and respond to the same issues, though packaged differently. While I would have liked more depth and breadth to each subject, this book is a broad summary of relevant information written at a popular level. Kruger does well to present the material in a readable, accessible  format.

The Girl Empress by Amy Mantravadi – Book Review

Mantravadi, Amy. The Girl Empress: The Chronicle of Maud - Volume I. 442 pp.

Somewhat recently, I stumbled across Amy Mantravadi’s blog, and based on the content would say she is Reformed Baptist. As a writer, she is no slouch: I may disagree with some of her conclusions, but nobody can say she is not careful and thorough, so when she announced earlier this year that her book would be released soon, I was intrigued and ordered a copy. You should do likewise.

This novel is the first-person narration of Mathilda (Maud) recounting life to her daughter beginning in early twelfth century England. She is promised by her father, King Henry I, to the German emperor of the Holy Roman Empire, Henry V, in an arranged marriage to help unite England with the empire. Such an arrangement was commonplace, and as one might imagine, this period of history is fraught with intrigue as both pope and king vie for power and authority within their overlapping spheres of influence. Added to this is the need to maintain peaceful relations and cooperation between duchies within the empire. Any means possible to solidify the empire were welcome. Medieval royalty and ecclesiastical authority were also noted for maintaining propriety. This is brought out time and again throughout the novel within the royal court (the cover illustration is telling). While this helped maintain civility and order, there are sufficient opportunities for subterfuge and treachery, as well as disease and catastrophe with which the emperor must deal.

Many historical figures and locations are brought out in the book, and I noted one review that disapproved of using so much history. I thought it delightful. The author was able to accurately and interestingly bring together a great number of facts pertinent to the storyline. But then I like history. In addition, the author presents a fascinating tidbit in her introduction:

Empress Mathilda (1102–1167), commonly known by the name Maud, was a real person, the daughter of King Henry I of England and granddaughter of William the Conqueror. She is also my ancestor twenty-eight generations removed, through the Grey and Hungerford families. It is my sincere hope that her story will be told more fully in these novels than it has been before, and that the twelfth century will come alive for a new generation of readers.

Of course, she would want to make this work as accurate as possible with the number of political and geographical interactions. (As a sidebar, I have a feeling all or most these characters will play a part in future volumes.) In addition, because many language groups were governed by the empire, the author interweaved those into the narrative in an appropriate way according to the character whether Latin, German, Italian, or French. The reader need not fear these portions since the dialogue is written in order to allow the reader to understand their meaning; however, if you already have a grasp of them, so much the better.

In all, this was a first-rate read and I cannot wait until the next volume comes out. Besides her blog mentioned earlier, you can find a website dedicated to the novel series – The Chronicle of Maud.

Man Up! by Jeffrey Hemmer – Book Review

Hemmer, Jeffrey.  Man Up!: A Quest for Masculinity.  St. Louis, MO.  Concordia Publishing House, 2017.  224 pp.

Let me begin by saying that I want books that address manhood to succeed—I really do. My hopes are too often dashed by authors who do not understand biblical manhood, give advice based on cultural norms, or address personality caricatures and clichés. Thankfully, Pastor Jeff Hemmer avoids these pitfalls in a marvelous attempt to spur men to be genuinely masculine, rather than effeminate or hyper-macho—both being aberrations of the standard laid out from the sixth day of creation: provide, protect, and procreate.

Part 1 of the book addresses who and what man is in relation to God and woman, including his roles and responsibilities. This may seem elementary, but I was surprised by the amount of information found there from which I had never received instruction: a case in point is the meaning of malakoi (μαλακοὶ) in 1 Corinthians 6:9. There the word is translated in the NKJV as a sodomite, but Hemmer tells us the better translation is effeminate, or in other words, the opposite of masculine. He then addresses the work accomplished by Christ’s incarnation and death to deal with sin and Satan.

Part 2, then, seeks to define what God reclaimed for man by examining who Jesus was as the sole model of godly masculinity and God as the sole perfect Father. With these Hemmer effectively demonstrates what we are to be as husbands and fathers acknowledging both our shortcomings and His provision. He ends with suggestions for ordering our walk:

• Pray (and sing) like a man
• Love like a man
• Give like a man
• Fight like a man
• Grow as a man

These cover the last two chapters and provide several practical ideas for properly ordering our lives.

I can say without reservation that this is the best work I have read on this subject. Buy and read this book.

Christification by Jordan Cooper – Book Review

Cooper, Jordan.  Christification: A Lutheran Approach to Theosis.  Eugene, Ore.  Wipf & Stock, 2014.  142 pp.

Jordan Cooper’s purpose with this book is to bring light to the little-understood doctrine of theosis that has its basis in Scripture and is promulgated in both the Eastern and Western Church in different forms.  Cooper begins by defining theosis—no mean feat since these two branches differ in their understanding.  However, this foundation is necessary, first, because many in the Western Church have not heard of this doctrine, and second, because the believer needs to understand God’s active, sanctifying work.

The next chapter covers theosis in the Lutheran tradition.  Here, the author makes the case that Christification or theosis was taught as a Lutheran doctrine from the 16th into the 21st centuries.  One would expect such a chapter since the author is a Lutheran pastor writing primarily to Lutherans on a doctrine with which Lutherans should have familiarity, since the concept is brought up in Martin Luther’s teaching and the Lutheran Confessions.  A host of historical authors are cited, making the chapter a bit difficult to follow, because I wanted to know more background of each man cited.  For those who know Lutheran history, this should be a profitable section.

The author wants to begins his look at New Testament usage with 2 Peter 1:3–4.  In order to do so, he spends time defending the Petrine authorship.  I am uncertain this is necessary in view of his intended audience, but it does not detract from his argument as he looks to both Luther and Calvin for Reformation-era input on this passage.  From there he moves into the Pauline and Johannine writings to establish the doctrine.  I am not convinced of the latter’s use, however, Paul seems to present a theological case with his consistent view of communion and unity with Christ.

Cooper finishes with two chapters drawn from patristic sources.  The first draws on the writings of the Apostolic Fathers and Apologists.  I am familiar with these writers and found his explanations of their thought to be accurate.  For example, Ignatius understood suffering with Christ and allowing that function to have its perfect work in him.  Alternatively, Irenaeus and Athanasius seem to have understood the interplay between God and man as accomplished by Jesus’ incarnation.  The last chapter looks at Neo-platonic thought in the writing of Dionysius the Areopagite, which is foundational to the Orthodox understanding of theosis.  Cooper does a good job in describing this view of the doctrine and making it understandable to the reader.

Overall, the book presents the doctrine of theosis well, but I pass along two areas of possible concern.  The first is the density of citations: I had trouble following the lines of reasoning when checking unfamiliar authors.  The second is the lack of a concluding chapter.  While there is a conclusion at the end of each chapter, a final chapter dedicated to this purpose would have been a benefit.  Those minor things aside, I can recommend this book even if you are not Lutheran.

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And if I might be allowed a bit of whimsy:

Best book I’ve read all year—but, then, it’s only mid-January.

Sapa X Pocket Diary – Quo Vadis

I have used a variety of planners over the years, changing sizes and layouts as my needs change.  When Quo Vadis announced a giveaway of their Sapa X Pocket Diary in late 2015, I decided to enter.  Not long after I was notified that my planner was on its way.  My original intent was to write a review back in April or May, but life has a way of happening.

These planners are well-designed and takes a beating.  The binding is sewn, which gives spine durability, plus the exterior is protected by a cover (Texas Blue for me), which allows a moisture barrier against perspiration (and rain if not careful).

You will notice that the pages have a perforated corner at bottom right that can be torn out for easy access to your week.  Previously, I never had this feature in a planner, but it’s a handy feature.

Looking at a typical week’s layout, you will see a scheduled time from 8:00 AM to 7:00 PM, except on Sunday.  Each day’s space is generally sufficient, though there are some Sundays that get a little crazy.  In that case, one could use the small note area on the bottom left for overflow, or use it for a weekly To-Do list.

Between each month (or as close as possible) there are blank note pages.  These come in handy to write down tasks for the following month.  I underuse this feature, but here (see photo at right) is an instance when it was handy.  Heretofore unknown book titles are always worth recording.

At the back is a place to record communications (e-mail and phone).  Since my phone handles most of this, I found this to be a good place to make notes.

One feature that I liked was the set of maps at the back: United States, Canada, South America, Australia, Europe, Asia, and Africa.  I never needed these, but they are nice for keeping up with current geography.

I really enjoyed using this planner.  Consider picking up this or another of the available models.

Representing Christ by Uche Anizor and Hank Voss – Book Review

Anizor, Uche and Hank Voss. Representing Christ: A Vision for the Priesthood of All Believers.  Downers Grove, Ill.  IVP, 2016.  208 pp.

Having fallen precipitously from watchword to buzzword, “the priesthood of all believers” is in dire need of recovery today.

With this quote from the back cover, Fred Sanders offers the impetus of this work in which the authors attempt to once again energize what was revealed, passed down, and rediscovered concerning the priesthood of believers and what that means for the Church in the 21st century.  Believers need to be reminded of this wonderful privilege given to them by the Almighty.

The authors divide the task in half.  In the first three chapters, Anizor undertakes a biblical and historical foundation for the doctrine, while, in the latter three chapters, Voss takes up practical application for today.  As far as authorship plan, this seemed to work well.  The two men used their respective strengths to bring this work to fruition.  However, this also means that the two major sections, while presented with equal style, are not presented with equal biblical acumen, as will be noted below.

Anizor clearly and accurately presents the Bible in relation to history and historical theology with ease.  This can be seen in the second chapter as he works through key passages  building the case for a corporate priesthood through Jesus’ priestly office.  Especially good are two sections: Isaiah 52-66 and the role of the Priestly Servant in making a way for all God’s people to have equal access; then Jesus’ eschatological priesthood demonstrated in His incarnation.

In the following chapter, Anizor demonstrates how the corporate priesthood changed from the apostolic corporate model to the specialized hierarchical model prevalent through the Middle Ages into the Reformation.  While delivering an accurate picture overall, the author misses a key point of historical sacramental theology by assigning intent among the early church fathers (Tertullian, Hippolytus, Cyprian, et al.) to innovate rather than passing along what had been handed to them.  The author, however, does correctly identify the innovation that entered as the priestly duties were subsumed under these offices.

Voss takes up the task of applying Scripture to our modern day.  He does an acceptable job explaining our priesthood in light of the Trinity, our practice as a body, and then, as the title states, representing Christ to the world.  Particularly good was this line:

The basis for the royal priesthood's prayer is thus found in Christ, and we pray “through Christ, in Christ, and with Christ.” (129)

Sadly, he misunderstands or mishandles some information, coming to questionable conclusions.  Notable among these is his recommendation of lectio divina (130-5).  As described, it seems innocuous enough, however, outside research would show its mystical roots.  Better is biblical meditation on God’s Word.

Another disturbing point is his misquotes of Scripture to make his point, of which I give two examples.  The first comes from a belief that “Scripture is a script to be performed.”  This makes little sense, but he drives home the point with the desire to hear:

“Well done, my good and faithful minister” from the great Priest-King. (153)

We might possibly let this pass, but he does something similar on the next page as he attempts to substantiate his VIM model (vision - intention - means) for the church:

A long time ago a man named Noah received a vision for an ark.  He decided (intention) to build it in the face of great opposition.  God provided the means, and after one hundred years of labor an ark was built.

I searched my Bible in vain to find this version of the narrative.  Perhaps someone could point it out for me.

In conclusion, this book has much in the first half to commend it.  We need the historical basis to point us forward.  The second half, though promoting the corporate nature of priesthood in a modern context, needs work to shore up some doctrinal error.


Disclosure of Material Connection: I received this book free of charge.  I was not required to write a positive review, and the opinions are my own.  I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

A Commentary on 1 & 2 Chronicles by Eugene Merrill – Book Review

Merrill, Eugene H. A Commentary on 1 & 2 Chronicles. Grand Rapids, Mich. Kregel, 2015. 637 pp. Hb; $39.99. Link to Kregel.

There are portions of Biblical books that are avoided by Christians because the content seems insurmountable or downright boring.  The solution for this malaise may be found with instructors and instructional materials produced at an academic level, yet accessible to the average Christian.  Such a resource is available through this work from Eugene Merrill.

The introduction sets a solid foundation for later chapters, presenting a balanced presentation of theories concerning the Chronicler’s identity, intent, and provenance, along with textual concerns.  Especially helpful are explanations of overall structure and theology.  While an average reader may approach this part of Scripture as simply nine painful chapters of genealogies followed by dry historic narrative, Merrill posits an intentional chiastic literary structure centered on Solomon’s temple in light of the promises delivered in the Davidic Covenant.

The Scripture text is divided into logical sections, depending on a prominent theme.  Each section is then subdivided into events wherein Merrill uses a three-fold outline—(1) biblical text, (2) text-critical notes, and (3) exegesis and exposition—to develop the passage.  Finally, an overall theology of the section is given.  While the average reader will likely not have an interest in the text-critical notes, the exegesis and theology are a strength of this work.  Merrill does not wander into theoretical speculations but maintains a solid aim of explaining how the Chronicles are moving forward and how tie to redemptive history with a culmination in Jesus Christ.  This conservative approach to the presentation of the material speaks to the author’s high regard for the Scriptures and his intent to properly instruct his readers.

Throughout the book the author will place a helpful chart or excursus to enable understanding through tangential comparisons and topics.  Notably, commonalities with 1 and 2 Samuel plus 1 and 2 Kings are made to help fill understand thematic differences and place rulers and subject matter in proper perspective.  I found this extra material to be beneficial in understanding the background of an event or person.

I found this work to be a solid, robust look at what many might consider dull material and has much to commend it.  That said, there are a possible weak points:

• First, the text of Chronicles within this book appears to be New International Version (NIV) throughout, but the title page specifically states that the English translation was the author’s own.  At no place in the book did I find a reference to the NIV translation’s use save for the acronym where the text was given.
• Second, Merrill may have overstated his understanding of the Mosaic instruction of a central sanctuary as applied to David’s desire to build a permanent temple (375).  The Lord’s instructions to David and Solomon are sufficient believe to conclude that while God did not want or need a permanent structure at the time, He would honor their desire by taking residence therein
  
• Third, Merrill states that prior to King Ahaz “the worship of Yahweh at high places was sanctioned by Samuel, Elijah, and others who built or made use of those places” (486).  This statement is problematic since worship of the Lord was to be specifically at the tabernacle, not the high places.  It is more probable that worship away from the tabernacle was endured, rather than blessed, by a merciful and long-suffering God.

The Chronicles are an interesting read, recounting the history of the United and Divided Kingdoms with a clear emphasis on the Davidic line.  Minor weaknesses aside, this work would make a useful addition to any Bible student intent on furthering their knowledge of Chronicles and its place in the canon.

The Chosen People by Chad Thornhill – Book Review

A. Chadwick Thornhill.  The Chosen People: Election, Paul and Second Temple Judaism.  Downers Grove: IVP Academic, 2015.

As I was perusing new releases from IVP Academic, the subject matter of this book piqued my interest, and the description promising a “careful and provocative study” enticed me to secure a copy.

Thornhill’s purpose is to mine the non-canonical materials of Second Temple Judaism for some clarification of what those writers meant when referring to a person or group as “chosen.”  The documents used fall into three categories: Dead Sea Scrolls, The Apocrypha, and pseudepigraphal works (Jubilees, Psalms of Solomon, etc.).  The typical Christian will wonder why any time should be devoted to reading, much less studying, these texts.  Not only are these worthwhile to understand the religious nature of Israel in the first century, but Christians, through the first fifteen centuries, held The Apocrypha in high regard and considered it useful reading.  With this in mind, we understand the importance of grasping the Second Temple mindset while reading and studying the New Testament.

Thornhill clearly identifies in the aforementioned texts the breadth of Second Temple understanding concerning God’s election.  The opening chapters seek to answer important questions:

• God Chose Whom? Election and the Individual
• Who Are the People of God?
• Who’s In and Who’s Out? Election and “Conditions”
• How Big a Tent?
• Whose Turn Is It? Election and Responsibility

The author does a good job of laying out who was considered to be elect and in what way election was both corporate and individual.  The conclusions he reaches from this study help us understand how the rabbis and other spiritual leaders of this era viewed their place as God’s chosen people, the inclusion of Gentile proselytes, and the conditions for remaining within the covenant.  It also gives insight into the tenuous political relationship with the Roman empire as an occupied territory.  As Thornhill suggests, the disparate spiritual forces within Israel resulted in the heterogeneous interpretations of Judaism’s fine points, but the aggregate goal lay in a unity around their Scriptures and heritage.

After mining the documents, determining their relevancy, and producing appropriate conclusions, Thornhill attempts to demonstrate how Paul’s teaching on election is to be understood in light of these texts.  As a Pharisee, the apostle would have been schooled by Gamaliel in the ethos of the Second Temple, and upon conversion would have carried over into his missionary work and epistles.  In this regard, the author walks the path of the New Perspective on Paul (NPP) blazed by E. P. Sanders, James D. G. Dunn, and N. T. Wright.  NPP promotes that people demonstrate their belief in Jesus (and previously YHWH) by works performed in faith.  In other words, if you do the works specified under the covenant, you show yourself to be within the covenant as a child of God, but if you do not, then your failure puts you outside the covenant.  This line of reasoning raises questions.

What is the purpose of good works?
While the concept of works performance may appeal to Christians as a correct understanding of such passages as Matthew 25:31-46 and James 2:14-26, works do not drive our position within covenant life.  Rather works demonstrate that one who has faith will do the good deeds as a natural outworking the new nature, not as evidence or maintenance of the new nature.  This can be shown via examples from the Scriptures.

Consider first two individuals from the time of the Judges: Jephthah (Judges 11-12) and Samson (Judges 13-16).  Both of these men lived within the governing parameters of the Mosaic covenant, yet both were clearly not performing works in accord with that covenant.  Were they in or out?  Clearly, they were in since they both operated as Judges through divine enabling and are given passing mention as performing their recorded deeds by faith in Hebrews 11—a contradiction to the tenets of NPP.

The second example comes from Paul.  Two churches receiving epistles from the apostle performed works clearly outside of that proscribed by the New Covenant in Christ.  The church at Corinth had begun relishing in the newfound freedom that was theirs in Christ to the point of licentious living and worship.  The church of Galatia had done just the opposite by trying to add works to the grace and freedom given in Christ.  Both were acting in opposition to the covenant they entered, yet Paul refers to them as brethren, demonstrating their position within the covenant community, rebuking and admonishing so to turn them toward a proper life in Christ.  They were covenant-trusting believers who needed correction.  Again, if NPP is correct, Paul would have been incorrect to consider these members as within Christ’s body and should not have treated them as such.

Are the Second Temple documents relevant to Paul’s teaching?
As mentioned above, the body of literature developing at this time demonstrates the social, political, and religious views of the nation.  This background helps greatly in understanding the interaction between Jesus and the religious authorities (Pharisees, Sadducees, etc.) as He corrected their improper handling of the Law given through Moses.  The documents produced would an incorrect view of God and Israel as to purpose in being and ongoing mission.  As a Pharisee, Paul would have been well-versed in the nuances of Judaic instruction, yet we see with the Damascus road incident, a complete shift in perspective.  The apostle later explicitly states that all he had gained through his heritage, instruction, and training in Judaism were worthless in comparison to knowing Christ (Philippians 3:4-9).  With this attitude driving him, we would not expect the teaching on the place of works that he received as a Pharisee to be passed to the churches he planted as they would be counterproductive to the gospel.

These serious questions must be considered while following the author’s attempts to make links to the Pauline doctrine of election, especially in his chapter on Romans 8:26-11:36.  While he makes helpful comments concerning both the individual and corporate aspects of election in this section of Scripture, we are left with the notion that the Christian is an integral, if not primary, agent in covenantal election.  To be sure, there is an aspect of the faith/faithfulness distinction made in the book that helps us see the link between belief and the life lived, but we cannot conclude that the lack of works places us outside the covenant.  More correctly, the person demonstrating these outward indicators does so from some measure of disbelief.  Depending on your doctrinal understanding, the lack of trust in the covenant-making God places or shows one outside the covenant (see Hebrews 6:4-8; 10:26-31).  Whichever the case, the conclusion is clear: there is no longer an active faith, therefore no faithfulness in attitude or action—not the converse.

I commend Thornhill for his investigative work and excellent treatment of the source documents in presenting his thesis.  His careful work serves the Christian community with further understanding of the Second Temple documents and what that brings to the New Testament, however the conclusions that these documents are needful to comprehend Paul’s teaching on election should be dismissed.  One can gain much useful knowledge from this work, however discernment must be exercised as to its application.


Disclosure of Material Connection: I received this book free of charge.  I was not required to write a positive review, and the opinions are my own.  I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

Evangelicals Adrift by Matthew E. Ferris – Book Review

Matthew Ferris has provided an examination of Evangelicals who have left their traditions in order to join with Roman Catholicism or Eastern Orthodoxy, which leads to the subtitle Supplanting Scripture with Sacramentalism.  The author begins by identifying the eclectic nature of Evangelicalism and recognizing the identity crisis and concomitant questions brought about as a result of the variation in belief systems:

• •  Where do we come from?
• •  How do we relate to the historical church?
• •  Why are there so many denominations?
• •  How do we know we have true doctrine?
• •  Are we interpreting the Scriptures correctly?
• •  What’s with sacraments?  What are they about?

These questions are important, and Ferris attempts to answer them through the remainder of the book by showing why the move to RCC or EO practices is a move embracing the ecclesiastical hierarchy and magisterium rather than the truth of Sola Scripture.  The author labels the underlying problem “Sacramentalism”—the system of multiple sacraments as means to earn righteousness.  As good as this identification is, he goes completely awry by misusing the historical data and Scripture texts to make his arguments.  The following are some of the errors the author makes in his attempts.

Church hierarchy – Ferris rightly lays out New Testament leadership structure as being flat with multiple overseers/elders in each church which morphed into what became highly structured systems.  Within this, he attempts to demonstrate the gradual progression to a monarchical episcopate but makes missteps along the way.  For instance, he identifies Ignatius of Antioch as the first to argue unswerving obedience to the bishop (i.e., overseer, επισκοπος) in his epistles to the Ephesians and Magnesians.  While the quotes are accurate, Ferris noted Ignatius’ use of color, flamboyant language for which he was noted in his correspondence, but never considers that Ignatius’ understanding was likely similar to Cyprian of Carthage.  Indeed, had the church in Antioch been entirely out of line in this regard, there likely would have been corrections made in correspondence or later councils.  None exists.  Nor does Ferris consider that the office of overseer or bishop became more focused out of need.  The man with the best biblical knowledge and moral character was recognized and installed to that office in order to deal with both persecution and heresy.  There was no deliberate promotion of hierarchy, but a recognition that there were few copies of Scripture and those who could study and teach them were placed in authority.  Only later did the system evolve into a monolithic, irrepressible behemoth.

Church authority – RCC and EO doctrine both teach that salvation comes through their respective ecclesiastical bodies.  Ferris demonstrates that this came about more through the use of hierarchical pressure and political maneuvering than through biblical instruction.  True, the mixture of church and state from the time of Constantine forward allowed political pressure to be exerted, this was not always the case.  In order to mark these paths to absolute authority, the author looks at the doctrine that the church is necessary for salvation using Cyprian of Carthage from his statement: “He cannot have God as his Father, who has not the Church for his mother.”  Evangelicals bristle at this notion, pointing to Peter’s confession that there is no salvation except in Jesus (Acts 4:12).  While this is certainly true, Ferris mishandles his cause here by failing to mention that the Church was the only organization that had the Scriptures.  In this regard, Cyprian was correct to say the Church was necessary for salvation.  Sadly, this was misconstrued or twisted for gain to centralize power into the established hierarchy.

Ferris also addresses the Ecumenical Councils by noting that though there were doctrinal issues to address, the councils themselves were run more for political positioning.  While politics played a part in convening these councils and, to some part, in forcing anathemas against heterodoxy and heresy, they also went overboard in addressing them, anathematizing where it may have been unnecessary.  From a modern view, Origen and Nestorius may have avoided this condemnation if a more temperate approach had been used, but this ignores unknown forces in play that may have required the extreme actions.

Authority of Scripture – Whether or not admitted, tradition and canon law has effectively been the authority over Scripture for several centuries in the RCC/EO realm.  A combination of the seven Ecumenical Councils and a purported oral tradition comprise the basis for this shift that occurred in the medieval period.  RCC/EO dogma depends on the extra-canonical traditions to continue much (most?) of doctrine and practice.  Are there traditions that should be placed on par with Scripture or be used to help?  Ferris contends that Scripture should always be given preëminence, and this is correct.  However a caveat must be given, since the early church recognized a tradition in doctrine (1 Cor. 11:2) to safeguard against heresy.  Both Irenaeus and Tertullian refer to the “Rule of Faith” (Latin, Regula Fidei) which was a basic outline of doctrine.  Faithful teaching of Scripture defines the rule, and the rule helped against new doctrine.  If the new doctrine was in accord with this rule, it passed muster; if not, it failed.  Tradition, therefore, is a vital as it follows Paul’s admonition to Timothy to instill God’s Word in “faithful men who will be able to teach others also” (2 Tim. 2:2).  So proper use of tradition—systematic theology, creeds, catechisms, etc.—is good if it remains within the parameters of Scripture itself.  Ferris discards these notions in favor of going to the source, recognizing but largely bypassing the findings and practices of the early church.

Certainty – How certain are we that our doctrine is correct?  Do we know that the Rule of Faith is correct?  Vincent of Lérins attempted to set down his canon (i.e., rules) by which the Church is to be aligned.  This was a more detailed description of systematic theology than that given above by earlier fathers.  Ferris takes issue with Vincent’s statement:

Now in the Catholic Church itself we take the greatest care to hold that which has been believed everywhere, always and by all.  That is truly and properly 'Catholic,' as is shown by the very force and meaning of the word, which comprehends everything almost universally.  We shall hold to this rule if we follow universality [i.e. ecumenicity], antiquity, and consent.  We shall follow universality if we acknowledge that one Faith to be true which the whole Church throughout the world confesses; antiquity if we in no wise depart from those interpretations which it is clear that our ancestors and fathers proclaimed; consent, if in antiquity itself we keep following the definitions and opinions of all, or certainly nearly all, bishops and doctors alike.

Notice especially the phrase “we take the greatest care to hold that which has been believed everywhere, always and by all.”  Since there were heresies and heterodoxies prior to and commingling with the church of  that day, how can Vincent posit that these had such universal adherence?  Ferris fails to account for rhetorical language and persuasion.  Vincent is not ignorant of false doctrine but writes in a way to bolster the Church catholic.  Is certainty built on tradition?  No, but as stated previously, it cannot be jettisoned because by the tradition of doctrine passed through faithful men, we are properly instructed.

Role of Hermeneutics –Ferris rightly identifies twos main schools of interpretation in the early church: allegorical view of Alexandria and literal view of Antioch.  The allegorical view is examined and found wanting while the literal is promoted as preferred.  While I largely agree, the generalities are faulty.  Ferris purports that the allegorical hermeneutic is incorrect because it allowed a fanciful interpretation of Scripture (see Clement, Origen, and Augustine) and because it allowed easy rise to Sacramentalism.  There could have been a correlation with the latter, however it appears to be more like post hoc, ergo propter hoc than sound reasoning.  Promoting the school of Antioch over Alexandria ignores both the importance of Alexandrian hermeneutics in properly defining the doctrine of God and the Christological heresies that arose in Antioch.  Neither school of interpretation was entire correct or incorrect, but needed each other working together to arrive at the truth.

Sacraments – Ferris reviews Baptism, Eucharist, and Confession in familiar credobaptist, Zwinglian Protestant fashion, however in doing so he inadvertently maligns the Reformation churches begun through the efforts of Luther, Calvin, and Knox.

In his discussion of baptism, Ferris goes through the biblical texts to build his case for credobaptism in a way that misapplies the text.  Some instances are noteworthy.

1. He purports that infant baptism could not be possible because infants do not display faith.  This is a questionable argument since the degree of faith is not mentioned as a factor in salvation.
2. If babies gain salvation at baptism, then Paul's instruction “Otherwise your children would be unclean, but as it is, they are holy” (1 Cor 7:14) is nonsensical since baptism saves them. This simply ignores the context of the verse which says that the husband is unbelieving and therefore would not allow such a thing to happen in that culture.
3. Lastly, in categorically stating that baptism is only symbolic, Ferris appeals to Romans 6:3-4, which plainly states that baptism results in newness of life, not the other way around.  If he wishes to make a strong argument, a better source text needs to be used.

In his discussion of the Eucharist, I find the lack of biblical texts to be telling.  Instead of dealing with doctrine, Ferris uses this section to opine on the Jewish customs that entered the early church after the temple’s destruction.  While the influx of some elements can be documented, there is good documentation that the early church was carrying over elements of synagogue and temple worship from the beginning.  The overuse and misuse of these forms seems to be more the issue.  In much the same way, confession is not addressed according to Scripture, but reviewed in relation to RCC/EO misuse.  This is unfortunate since proper confession of sin is a vital part of the Christian life.

Conclusion
As mentioned in the beginning, Matthew Ferris presents a good understanding both the issues and weaknesses of Evangelicalism and Sacramentalism.  The problem lies in his misconstruing the latter by inadvertently lumping those with a high view of Sacraments into the RCC/EO camp.  Three main confessional, reformation groups—Lutheran, Reformed, and Presbyterian—hold to a high view both of Scripture and Sacraments.  Though not deliberately lumping these into the Sacramentalist side of the journal, readers can be left with the notion that these three denominations fall into Evangelicalism or Sacramentalism at their heart, which they do not.  I realize that this was not the intent of the book, but the author did a disservice by it.  This book does have good information—I agree completely with his two chapters covering Veneration of Mary/Saints and Schism/Unity—but the poor argumentation leaves much to be desired.  Perhaps a second edition could fix the weaknesses and make this a first rate selection.


Disclosure of Material Connection: I received this book free of charge.  I was not required to write a positive review, and the opinions are my own.  I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

The Christian Life: Cross or Glory? by Steven Hein – Book Review

The work of sanctification that God performs in the believer is important to grasp.  How does this process occur?  Assuming that God is active in our spiritual growth, to what extent are individuals active?  In order to answer these questions, Steven Hein has given the Church a help in understanding “the relevance of the crucified Christ for daily Christian living” (p. 1).  We will look at the book according to its three main sections.

The Cross Life of the Christian
The author begins by defining the difference between cross and glory in the Christian life by drawing from Martin Luther’s Heidelberg Disputation wherein the reformer spells out his understanding of what living under the cross looks like in light of a proper distinction between God’s Law and God’s Gospel.  This Law/Gospel paradigm is necessary for developing the thesis, so Hein gives an illustrative parable involving the relationship of a married couple to make his point.  The illustration works well in conveying the how one acts and reacts by following rules versus acting from joyful gratitude and freedom.  From there, he moves to the demands made by God in His Law and the paradoxical problem that we are required to meet them but are completely unable—except in Christ who met them fully.  And even there we stumble because of sin working in us.  Finally, there are chapters on justification and sanctification wherein the author establishes that just as surely as salvation is the work of God by grace through faith, so sanctification is by grace through faith.

The Experience of Living in the Cross
This short section is rather important because of the principles they investigate.  First, there is the conflict the apostle Paul describes in Romans 7—the internal struggle between the Old Sinful Self and the New Self in Christ.  Hein points out the changes of priorities and desires in the life of the Christian that conflict with the desires of the flesh to act out.  These struggles are real, and if allowed to escalate, can cause the believer to doubt God and His promises.  Examining different bases from which doubt can arise, the author answers how one ministers to the doubt.

Second, there is the conflict from without—tribulation or what Luther called tentatio (Latin).  The constant barrage on the believer from the world and the devil wears on the believer causing a holy anguish or anfechtung (German).  This is a normal course of the Christian life as noted in the first epistle of Peter and that of James and should cause us to look even more to the Savior and cling to Him, though as with the internal struggle, doubts may arise.

Faithful Living in the Cross
This section deals with what the life of the cross entails as it is lived out.  What does it look like in regards to good works performed for our neighbors and operating within the Reformation understanding of vocation—not our occupations, but the offices we have in life (i.e., spouse, parent, child, employer, employee, etc., each operating within specific boundaries and for specific reasons)?  What is the relation of our freedom in the Gospel compared to our obligation of doing good for our neighbor?  These areas and questions are addressed in a practical and biblical way, finally looking at our eternal destinies (heaven and hell) in relation to our lives, with a unique consideration of their actual locations.

Observations
Dr. Hein is an engaging writer.  I enjoyed perusing this book, especially because he based his arguments on Scripture.  I raise this, because he wrote from a confessional, Lutheran (LC-MS) perspective.  Most LC-MS authors I have read tend to rely heavily or primarily on the Lutheran Confessions while using Bible passages as reference.  The author does the opposite, and I believe this makes the book more accessible to the reader who would insist on the biblical primacy and also to the person not having the background in Lutheran dogmatics.

Some will be puzzled by or disagree with the Lutheran understanding of the Sacraments, Means of Grace, etc. that the author works through, since they firmly within the boundaries of his confessions.  However, these inform rather than distract from the thesis, making this work a solid, useful read for the average reader.


Disclosure of Material Connection: I received this book free of charge.  I was not required to write a positive review, and the opinions are my own.  I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

Gnostic America by Peter Burfeind – Book Review

The sub-title of this book is: A Reading of Contemporary American Culture & Religion according to Christianity’s Oldest Heresy.  Peter Burfeind has accomplished that by identifying Gnostic traits and following the movement of this heresy as it was vigorously opposed and suppressed in the early church, through to emergence during the Reformation and Enlightenment, then coming to full bloom in modern manifestations both politically (fascism, communism, and nazism) and religiously (Liberalism and Neo-Evangelicalism).

The interplay between political and religious elements was fascinating.  Early on, the close ties of Church and State suppressed gnostic ideas from becoming a force.  As this barrier began to crumble across Europe and into the U.S., gnostic thought flourished and became more ingrained in the psyche of whichever society had as its head a leader adhering to the principles. Gnostic traits would then seep into the Church causing multiple splits, as more and more splinter groups sought (and seek) to work toward the utopian “other” not bound by the strictures of any specific doctrine or practice.

Especially disheartening is the role of Anabaptists in fomenting gnosticism.  Most of my Christian years have been spent in this part of Christendom, and it causes me to question some of the truths I learned, while reinforcing what had already been changing in my mind.  In addition, the author shows how music has been used to subvert the Church from within, leading to the current state of Contemporary Christian Music and its use in worship.  Western Christianity needs a “gut check,” and this book can do it.

A great deal of research and analysis went into this work, and it is written at an academic level.  I was glad for my previous reading of Irenaeus which gave me background to follow, as the author traced the movement and pointed back to the early heresy.  The reader needs to keep the gnostic traits and the spirit entities in relationship while going through this, but the reward will be a solid understanding of how Western Civilization got to this deplorable state.

There are some proofreading errors in the text, but nothing prevents comprehension.  All in all, this is definitely worth reading.

Language for God in Patristic Tradition by Mark Sheridan – Book Review

When reading the Church Fathers, there are times when they are befuddling.  Why did they suddenly take this turn or that, which seemingly has nothing at all to do with the passage at hand?  Why did they go to such great lengths to explain themselves?  Many times we need a road map.  Mark Sheridan has provided just such a map, uncovering for the reader the mindset of the patristic writers in their wrestling and explanation of God’s self-revelation.  The author gleans primarily from Origen’s body of work to demonstrate how the Alexandrian father influenced exegesis for centuries afterward, even to today.

The author begins by examining the early writers as they wrestled with God's transcendence in communicating with mankind.  How could someone so completely “other” express himself in human terms?  Could a self-limiting language accurately convey the expanse of divine meaning?  What has been left unsaid that can only be extracted through the work of the Holy Spirit?  These questions are not those readily considered by the modern reader of Scripture, but to one such as John Chrysostom, this was paramount:

Chrysostom seems constantly to be concerned that his hearers will take the text too literally, and he frequently (several hundred times) introduces this distinction between God’s “considerateness” in formulating things in a human way and what is “a sense befitting God” (Sheridan, 41).

The literal meaning of a text was never in doubt, and we see the great care with which they mined the depths of Scripture in order to correctly expound the spiritual meaning and application.  Knowing their reverence for the Bible, we can understand how writers like Origen earned a reputation for overly spiritualizing in his commentaries and homilies.  We can readily admit that he overstepped the typology and figures the inspired writers used.

Alexandrian homileticians were not the only group to attempt to a spiritual extraction from their sacred text.  Philo, a Jew living at the time of Christ, was noteworthy in his use of allegory to explain the Hebrew Scriptures.  Also, a chapter is offered to the Greek and Latin philosophers who attempted the same rhetorical device to explain their concepts of divinity.  Perhaps this might be the weakest aspect of the book, since the intent is to explain biblical rather than pagan anthropomorphism, but it does lend an historical background to the patristic practice.

After this background information, Sheridan turns his attention to specific passages of the Hebrew Scriptures: first, by gathering patristic comments on Jesus’ and Paul’s use of Torah in teaching; second, by engaging three classic cases from the nation of Israel; and third, by reviewing the imprecatory portions of Psalms.  Each of these requires its own chapter to properly establish how the Fathers interacted with these in light of the New Testament.  These chapters of applying what has been presented in the prior chapters and developing the exegetical sense of the early church, especially as it relates to the Alexandrian school.  Lastly, we are offered a comparison of modern with patristic understanding of the problem texts mentioned in the previous chapters.

Overall, this book is worth the read and is not beyond most readers.  Preachers and teachers would do well to take up this work and learn how the Early Church addressed the Bible.  Plus there is bonus material.  As good as this book is, I found the appendix to be absolute gold.  Sheridan summarizes Christian hermeneutics during the first centuries of the church.  The three major points addressed are:

1. Presuppositions about the Nature of the Text of the Scriptures
2. Criteria for a Correct Interpretation
3. Some Rules of Interpretation

This summary information from the Church Fathers is as applicable to today as it was 1700-1800 years ago and demonstrates that these early expositors were taking greatest care.  I dare say that if the modern Church took the same level of care in their attention to holy things, much exegetical nonsense would be avoided.


Disclosure of Material Connection: I received this book free from IVP Academic.  I was not required to write a positive review.  The opinions I have expressed are my own.  I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

Yawning at Tigers by Drew Dyck – Book Review

I just finished Yawning at Tigers: You Can't Tame God, So Stop Trying by Drew Dyck.  Let me begin by saying that one should never review a book based on the Kindle version.  Though a more inexpensive alternative (and handy for reading at the gym), I miss the ease of going back to find specifics.  That being the case, this will be more general than normal.

When initially seeing the main title of this book, I immediately thought it would be yet another Christian motivational work, but the subtitle was intriguing.  Instead of the constant refrain of popular Christian fare that somehow God so immanent as to be malleable and useful for our earthly or an intimate lover always longing for us to rest in His bosom as He gently caresses us.  Instead, this book looks squarely at the problem that we, in our minds, have domesticated the Almighty Lord of heaven and earth, and we have lost sight that He is utterly holy and transcendent—unapproachable in any regard save for His own intercession on our behalf.

The book is divided in half with the first section describing how we have forgotten the dread of God’s awesome holiness and what we lose because of it.  I was struck by the gap being overcome from reading another book* in which the author relates some of the early Church Fathers who considered to what lengths God needed to go and lower Himself to our level of language and understanding in order to reveal Himself in Scripture.  The second section reviews the how we need to keep immanence and transcendence in tension in order to appreciate the gap that needed to be bridged in our sin, to demonstrate what great lengths he endured to bring himself close to us in the incarnation, and then even to suffer and die for us.  God suffered for me—unfathomable, but true.  That shows the depths of His love.

 Dyck is an effective, engaging writer.  My thoughts and emotions were stirred considering the ramifications of knowing God’s rightful place, coupled with the awful (awe-full?), yet necessary, work of redemption.  My only quibble is in the perceived conclusion that we are to act in light of the relationship, and the example offered was Mama Maggie, a Coptic Christian who founded the organization Stephen’s Children in Egypt.  I was put off by what appeared to be her mystical leanings.  While her story might be worthwhile to tell, I would rather have been kept focused on Christ.  That aside, this is a worthwhile read.


*  Mark Sheridan, Language for God in Patristic Tradition: Wrestling with Biblical Anthropomorphism, IVP, 2015.

Heaven on Earth by Arthur A. Just – Book Review

I have been reading books on liturgy recently* to better understand both the history and theology of what should happen as believers gather together on Sunday.  Heaven on Earth: The Gifts of God in the Divine Service by Arthur A. Just, Jr. is a welcome addition to that reading list.  While Luther Reed and Frank Senn approach the subject more academically or scholastically, Just delivers the goods in a more pastoral and accessible style, desiring to impress upon the average reader the historic five-fold structure of liturgy, plus the Church Year and Hours, and how these draw from and point to Christ.

Because the liturgy is historic, the author establishes the theology of worship, then lays out how the early church structured their meetings drawing from their Jewish roots.  He then builds and includes the interconnectedness of baptism and the Lord’s Supper to the gathering, establishing the practice and wisdom of when believers were brought into full table fellowship.  Following this are chapters explaining the two main parts of the Divine Service—Liturgy of the Word; Liturgy of the Lord’s Supper—and how the flow of the service moves throughout.  Finally, there is an historic view of how the liturgy changed over the centuries, pointing out both the medieval corruptions and Martin Luther’s corrections, and a proposal for how to approach liturgical reform today.

Each chapter was chock full of excellent material, but there were two chapters in particular that stood out.  The first dealt with the place of psalms in worship.  The psalter is both a songbook and a prayer guide.  Whether in a corporate gathering or individually isolated, these works of David, Moses, etc. beautifully express the whole of human existence and our Lord’s place within it.  What these men of God expressed is a fount of blessing for the Church as they recount the uncertainty of human circumstance, and concomitant emotions, alongside the certitude of divine promise and providence.  We can understand, then, why Jewish, Patristic, and Medieval saints were driven to memorize them and have them as part of their regular worship.

The other chapter that impressed me mightily dealt with the historic overview.  There I found a wealth of information to help any church group (not just Lutheran) understand how better to approach the entire subject.  Referring to those who desire to jettison liturgy for a more relevant worship style for cultural appeal:

Perhaps what is wrong is not the liturgy but those who do liturgy, their understanding, their commitment to it, and their execution of it.  The targets of liturgical renewal are the clergy and the congregation.  The problems are less liturgical and more theological, centering more in our anthropology and ecclesiology than our liturgiology.  What is wrong is not the liturgy but the culture; thus instead of constantly asking what's wrong with the liturgy, we should be asking what's wrong with the culture.  We should concentrate our attention on the renewal of of the culture through liturgy, not vice versa.  The goal of good liturgy is always the transforming of culture by the Gospel of Jesus Christ.  This is not accomplished if the liturgy is subject to the whims of the culture.  Untransformed by liturgy, culture effectively destroys that liturgy.  The Church becomes indistinguishable from the culture, and the Gospel is lost.  (264)

And for those wanting to make the liturgy more individualized for those gathering together:

In our individualistic society, where we all want to do things our own way, one of the worst things we can do in our liturgies is cater to all these individual tastes.  Variety does not solve problems; it creates them.  The reason people are bored with the liturgy is not because there is no variety but because what takes place in the liturgy is perceived to be insignificant.  (267)

The author writes from a Lutheran point of view,† but do not let that prevent you from investigating what is presented.  Whether or not your local assembly has a formal liturgy, this book will be of benefit in understanding worship, both personally and corporately.


*  Luther Reed, The Lutheran Liturgy; Frank C. Senn, Introduction to Christian Liturgy and Christian Liturgy.
†  Dr. Just is professor of exegetical theology at Concordia Seminary, Fort Wayne, Indiana.

Biblical Dogmatics by A. G. Voigt – Book Review

Biblical Dogmatics by A. G. Voigt is the third volume in the American Lutheran Classics series edited by Jordan Cooper.  As the title states, this is a dogmatic theology text focusing on the presentation of what is confessed about God and His work by a Church body—in this case the Lutheran church—as opposed to a systematic theology which examines the major theological themes of the Bible, each building upon the preceding.

Voigt’s overriding thesis is the communion of man with God.  Beginning with the environment created in order for this communion to be established, the authors moves through the Fall (broken communion), execution of the redemption plan (restored, imperfect communion), and ending with the consummation (full communion).   I like this format for two reasons.  First, it follows the revelation of scripture from Creation to Revelation giving the reader the general flow of redemptive history.

Second, the chapters can be easily grouped into sections on the working of God, Son, and Holy Spirit.  This grouping establishes a Trinitarian view of redemption as each part may be explained by emphasizing the primary work of the different persons of the Godhead, while demonstrating their interconnectedness in every part.  I do not remember a theology work intentionally using this format since reading Thomas Oden’s Systematic Theology.

I am always pleased when learning something new, and this did not disappoint.  While discussing Christ’s two natures, the author posits the question: Was Christ a human person,  Or was His humanity impersonal? (p. 111)  John of Damascus determined that Christ assumed an impersonal humanity thereby avoiding the possible conflict from the idea of Him being a double person. (ibid.)

Other new information came in the discussion of the communication of human and divine properties, specifically the communication of divine attributes to the human nature.  Because the divine attributes in question are infinite and eternal, he explains this way:

Here the attributes of the divine nature are communicated to the human nature.  It is not a transfusion, by which the divine essence parts with something in it, or the essence of the humanity is changed.  The humanity always remains in itself finite.  The communication of the divine attributes is not such as to produce an infinite expansion of the human nature.  It only imparts to it the ability to concur and participate in the divine works of Christ. (p. 127)

As the author states immediately afterward, this affects the basis of the Lutheran understanding of Christ’s real presence in the bread and cup of the Lord’s Supper.  The Lutheran Confessions argued for this position, and Martin Chemnitz individually* noted that anything accomplished by Christ must be done so be the whole person and not just one nature.  John Calvin’s teaching (and those following him) subsequently focused on the finiteness of the human nature—basically a natural law argument—to say that the human nature could not be present.  Based on the arguments presented, the Lutheran Christology has better ground, thus making the real presence possible.  Whether or not it is actually present seems to more depend upon the text and context of what happened in the Upper Room.

This book gives the reader a solid understanding of God’s redemptive plan in a format accessible for the average reader.  There are a few Greek and Latin terms tossed around, but that helps the reader understand what their pastors are writing in blog posts. 


*  Chemnitz states his case in both The Two Natures in Christ and The Lord’s Supper, but I cannot put my finger on the exact references.

The Way of Salvation in the Lutheran Church by G. H. Gerberding – Book Review

Jordan Cooper has undertaken the task of publishing Lutheran works from the early twentieth century American authors with slightly updated language and scripture references (English Standard Version) at an affordable price.  The series, entitled American Lutheran Classics, was initially announced as having five volumes of which four are available.

The Way of Salvation in the Lutheran Church by George H. Gerberding is the first volume in the series and is an introduction to the Lutheran doctrine of salvation.  Gerberding desired “to write a basic of basic, practical articles” on the Lutheran doctrine of salvation in order to answer questions that were raised.  This he has accomplished.

The topics are presented in a logical order beginning with Original Sin and the necessity of salvation.  From there Geberding takes up the means of grace.  There will be disagreement over the use and efficacy of baptism, however I do commend the author for being thorough and discussing its use both for infants and adults.  Especially, in regards to the former, there are concerns about the parent’s upbringing of the child in the “fear and admonition of the Lord” to ensure they understand their covenant responsibility.  He also addresses the use of Sunday School in supporting catechetical and other biblical instruction at home and church.  Following these chapters are those addressing the Lord's Supper, Confession, and the Word of God as means of grace delivering faith.  These points are presented in logical fashion, one building on the preceding, so that the progression is integrated from new birth to adulthood.  Any reading the book will appreciate the multifaceted obligation of parents, pastor, and the church at large for the care of each person so that they might be built up and taught rightly in Christ.

Following the above subjects are chapters dealing specifically with conversion, justification, and sanctification, ending with a biblical look at revival.  Gerberding wants to lay a foundation of the necessity of regeneration or newness of life and that it is all of Christ.  However, he also looks forward to when faith wanes, swerves, or is upset.  As a complete picture, he understands that revival (or restoration) follows the same source and path as that faith first came: it is not through programmed measures or new excitements, but is built up by returning to the fount of blessing—Christ and his eternal word.

Overall, the material is quite readable and easy to understand.  As Cooper states from his own introduction:

This book was not written primarily for pastors or theologians…. It is exceptionally readable, so that it might be used in Bible studies, Sunday school, or just read by those interested in Lutheranism or in defending their own Lutheran faith. (12)

I have read Lutheran books that dealt with this subject in part, but as they were more academic in nature, points were made without connecting the points to my satisfaction.  This simple book fills in those gaps.  Also, I was pleasantly surprised by the passion the author exuded in his desire to build up the Christian and encourage the sharing of the gospel.  Not all Lutherans are reserved.

I recommend this to be read for no other reason than to understand that discipleship does not happen in a vacuum, but in a community of like-minded believers.  On the other hand, Gerberding is persuasive in his simple, reverent style, so that you may come away saying to yourself: Almost thou persuadest me to be a Lutheran.

This book and others in the series can be purchased directly at Amazon.com and Booksamillion.com.

Eusebius of Caesarea: Gospel Problems and Solutions - Book Review

Roger Pearse is the editor of a translation work, Eusebius of Caesarea: Gospel Problems and Solutions, comprising letters to both Stephanus and Marinus on various subjects from the gospel texts.  Complete letters and fragments have been compiled from the Greek, along with fragments from Latin, Syriac, Coptic, and Arabic translations.  The entire book is typeset with the original language from which the accounts are taken on the left and English on the right, allowing the reader to view the original with the translation.  Readers of volumes in the Loeb Classical Library will be familiar with this format.

Although Eusebius may be more commonly known for his Ecclesiastical History, these letters are evidence of a student of scripture as he gives logical explanations for Matthew’s genealogy, among them the precedence of David, missing generations, and differences from Luke.  Along with these are apparent inconsistencies in the Gospel accounts of the resurrection: the timing, women present, Jesus’ interaction with Mary Magdalene, and so on.  Some of the explanations are familiar and can be found in any commentary, however some are unique and worthy of notation.  Bible students having a conservative view of the gospel texts will appreciate what is presented.

This work is intended to be the first in a series from Chieftain Publishing.  Origen’s homilies on Ezekiel had been in progress, but more material surfaced adding time and effort to the project.  I look forward to its arrival.


Roger Pearse has been advocating the translation of the early church materials, as well as availability of texts in the original languages, for several years.  His online presence includes The Tertullian Project, which deals primarily with the North African apologist but extends to other patristic authors as well (see here for a complete collection.)  In addition, his blog gives incites and updates to ongoing and prospective projects, as well as miscellaneous reflections.