tag:blogger.com,1999:blog-36843647354927391712024-03-05T12:08:45.198-05:00Developing TheologyJames K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.comBlogger247125tag:blogger.com,1999:blog-3684364735492739171.post-45011543747522614752016-12-20T16:06:00.002-05:002016-12-20T16:08:59.286-05:00Simonetta Carr, Martin LutherLuther's story is a compelling one, and Simonetta Carr has done an admirable job of presenting it to older children. The illustrations are very strong in this book; Carr has a nice mix of photos of historical places, portraits of Luther and other key figures, and original drawings to illustrate key events. The text presents the core events in Luther's life and the key themes of the Reformation in clear language. Occasionally more complex ideas will come across without sufficient explanation, but generally she has done a good job of maintaining an engaging tone and level-appropriate explanations of events and ideas. My boys (6 and 9) generally enjoyed the story, and they have already asked to do it again. ⭑⭑⭑⭑⭒<br />
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Thanks to the author, the publisher, and Cross-Focused Reviews for the review copy of this book.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-44359846276993216022016-10-16T14:53:00.000-05:002016-10-16T19:15:48.061-05:00A Bird, a Girl, and a Rescue, by J. A. MyhreIn this captivating novel, Kiisa, an eleven-year-old girl, finds herself in boarding school. The transition is a difficult one for her, but it is also filled with wonder, as she discovers a talking bird in her trunk among her things. This Messenger, Njili, relays news from home but also hints of a "rescue," and of interesting events to come.<br />
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Kiisa learns to navigate the new world of the school and begins coming into her own as a young woman, but events are turned upside down when rebels attack. And this gives Kiisa a new chance to seize the opportunities she is given to make a difference. Events hurtle to a compelling and action-packed conclusion.<br />
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My boys and I loved reading this novel. It was a great read-aloud book. I especially appreciated the immersion in East African culture (I'm assuming, based on the author's background, that it is quite authentic, since I don't have a first-hand way of judging), and enjoyed opening up my kids' eyes to other ways of life. The story is also filled with fascinating tinges of Christianity that come across as authentic and can stimulate further discussion. And the story was just a lot of fun. We haven't read the first book in the series yet (we most definitely will be doing so soon!), and it isn't required background for this book, though there are a few allusions to the earlier story.<br />
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In all, this is a great book. My boys (nine and six) all loved it and gave it two thumbs up. The language was often a stretch for the six-year-old, but he was still able to follow along, and my nine-year-olds were fully immersed in the action. I've no doubt they'll read this book on their own in the coming years. <br />
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Thanks to New Growth Press and to Cross Focused Reviews and Shaun Tabatt for the review copy of this book.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com1tag:blogger.com,1999:blog-3684364735492739171.post-72729366399031283612013-10-17T10:31:00.001-05:002013-10-17T10:31:19.719-05:00Four Views of the Role of Works at the Final Judgment<a href="http://www.amazon.com/gp/product/B00A9USC5Q/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=B00A9USC5Q&linkCode=as2&tag=developin-20"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=B00A9USC5Q&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://ir-na.amazon-adsystem.com/e/ir?t=developin-20&l=as2&o=1&a=B00A9USC5Q" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />This <a href="http://www.amazon.com/gp/product/B00A9USC5Q/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=B00A9USC5Q&linkCode=as2&tag=developin-20">book</a>, edited by Alan Stanley, is another nice entry in this very solid series. The four views are all relatively well defended (I found Wilkin's case for works playing no role to be rather feeble). Many Christians (and especially evangelical protestants) will be surprised at the similarities between the views expressed by Schreiner, Dunn, and Barber (a conservative calvinist, a progressive evangelical, and a catholic): they agree that Christians will stand before God at the final judgment and that our works will matter. They do disagree on how those works will be understood (fruit/evidence, necessary condition, meritorious), but the unanimity on that basic point will probably surprise many. Paul is the primary focus in a number of the essays and responses, but the whole New Testament is kept in view. The book could have benefited from a Lutheran perspective, I think, given Luther's watershed role in the formation of protestantism and the role of works in that key moment, and also given the centrality of justification in Lutheran thought. Criticism aside, I think this book is a very worthwhile read. It is nicely positioned to be easily understood by nonspecialists, but is still solid scholarship. In the end, I think Dunn is right when he writes, "It is hard to avoid the conclusion, then, that as Paul insisted on the need for faith, so he was equally insistent that his converts should demonstrate their faith by the quality of lives they lived" (130). God is gracious, and salvation is in and through Christ, but believers remain responsible before God for their doings. We may not be able to fully piece together how this is so (as Dunn affirms), but we clearly see both streams firmly present in the New Testament. There's lots to ponder here. Enjoy.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-33367825063822193042013-10-17T10:27:00.001-05:002013-10-17T10:27:57.530-05:00P. D. James, Unnatural CausesJust had to throw a quick review of a great mystery up here. <a href="http://www.amazon.com/gp/product/B007OVDI7A/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=B007OVDI7A&linkCode=as2&tag=developin-20">This early entry in the Adam Dalgliesh series</a> certainly has all of the hallmarks of James's best writing. Dalgliesh takes center stage, even though he's not the lead detective on the murder in question. He is on vacation in the quiet Monksmere area at Pentlands, the home of his aunt, when one of the locals floats ashore in a small boat dead with his hands cut off. This sets off an odd yet interesting investigation, as all of the members of the small local community are the inevitable suspects. There were a few parts that seemed to drag for me, but the finish was satisfying and the characters were well wrought. A great classic mystery. Not in the class of some of James's best, but still worth the time.<a href="http://www.amazon.com/gp/product/B007OVDI7A/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=B007OVDI7A&linkCode=as2&tag=developin-20"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=B007OVDI7A&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://ir-na.amazon-adsystem.com/e/ir?t=developin-20&l=as2&o=1&a=B007OVDI7A" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />
James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-44638175000017009542013-09-23T08:12:00.000-05:002013-09-23T08:12:03.259-05:00John Fea, Why Study History?<a href="http://www.amazon.com/gp/product/0801039657/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801039657&linkCode=as2&tag=developin-20"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801039657&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://ir-na.amazon-adsystem.com/e/ir?t=developin-20&l=as2&o=1&a=0801039657" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />In this <a href="http://www.amazon.com/gp/product/0801039657/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801039657&linkCode=as2&tag=developin-20">introduction to the study of history</a>, Fea gives a really clear outline of why the study of history is so important as a discipline and as a practice. The book seems aimed particularly at students embarking on the study of history, but its appeal will be far beyond that. Fea argues that the study of history can impart virtues that have broad application. In confronting the otherness of history, we learn to break outside our own context and perspective and appreciate the complexity of life, both in other times and in our own. We also learn to truly listen to others, instead of simply hearing what we expect to hear.
Fea's introduction is intentionally from a Christian perspective, and he reflects both on how Christianity does (or does not) influence the study of history, but also on what the study of history can bring to the church. Much like Mark Noll, he calls for robust Christian engagement in scholarship and equally robust engagement with scholarship in the church. On the topic of providential history, he asserts that it is an "unhelpful category" for the study of history, cautioning that history shouldn't become a subcategory of theology. But he also grants that it is possible, as long as it is done with a humble "perhaps," lest God break in and say, "Well, actually, no."
Fea also expresses hope that the study of history could be an important tool in moving past the culture wars and ascerbic political climate in the United States today. In learning to listen, in learning to see ourselves as part of a larger story, and learning to question our own views and assumptions instead of sealing ourselves off from any doubt or debate, a way forward could be opened: not a way to easy agreement but a route to real and genuine argument (instead of simply shouting down opponents) that could actually lead to changed minds and a transformed future.
Fea's book is very readable, and is full of both hope and wisdom. Recommended. (I work for the company that publishes this book, but I did not work on this book, and my review expresses views that are strictly my own.)
James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-38421085767118095512013-08-06T13:04:00.002-05:002013-08-06T13:05:15.667-05:00Musing on the problem of evilI'm editing a book that considers atheistic arguments against God. And one of the big arguments marshaled against the Christian conception of God is the problem of moral evil. And a key part of the discussion has to do with envisioning God's rationale in creating a world in which such evil and suffering can and do occur. Doesn't that evil sit squarely on God's lap. It is an important argument, one which Christian thinkers far better than I have engaged over the centuries. But one aspect of it struck me today. The assumption here is that life is self-evidently not worth living. In order for the argument to hold up, that God was fundamentally and culpably wrong to create a world like ours, and thus, God is either evil/weak or not there at all, the underlying assumption must hold up, that all of our lives are not worth living, that someone is at fault that a life such as ours exists in the first place. Now I grant that far too many people live lives of inexplicable suffering, and it is a far-too-common occurrence that people despair of life itself (I don't see this feeble reflection as answering the questions surrounding moral evil), but isn't it true that most people love and enjoy life and fight to keep it. And doesn't that undermine a basic but unstated premise in the argument? I certainly agree with the atheist to the extent that there are many things in our world that can and must be called evil. But I contest that the existence of evil categorically disproves the existence of God. So much more could (and, granted, must) be said, but just a random thought for the day.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-82322501779725550702013-07-02T13:57:00.001-05:002013-07-02T13:57:41.129-05:00Ajith Fernando, Reclaiming Love<a href="http://www.amazon.com/gp/product/0310492785/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=0310492785&linkCode=as2&tag=developin-20"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0310492785&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://ir-na.amazon-adsystem.com/e/ir?t=developin-20&l=as2&o=1&a=0310492785" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" />In <a href="http://www.amazon.com/gp/product/0310492785/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0310492785&linkCode=as2&tag=developin-20">Reclaiming Love</a>, distinguished Christian leader and scholar Ajith Fernando engages one of the most profound and familiar (maybe too familiar) passages in the New Testament, the "love" chapter, 1 Corinthians 13. He moves systematically through the chapter, particularly focusing on verses 1 through 7, in a series of reflections. These focus on the various aspects of love Paul describes, often taking on only one word or idea.
There is no doubt that the theology here is deep and rich, and that it is moreover theology that begs to be lived, even if it isn't easy to do so. Fernando often does a good job of teasing out practical implications of what this type of love actually looks like in practice. He often draws on his own experience.
This is a book I really wanted to like, but I continuously found it tough going. There is no doubt that Fernando brings great wisdom to bear in many of the discussions, and the book contains many helpful and at-times profound reflections. But I just didn't catch a strong stream or progression tying them together, or tying them to Paul's original situation. It seemed like there were sometimes opportunities lost to either make a profound connection (say to love as integral to the trinitarian being of God) or a challenging application (on exercising love that costs us something) that just didn't get made. One example will suffice. In the final chapter, where he is bringing the arguments home and summarizing the final six verses of the chapter (they don't really get discussed in more than a cursory way, another omission), he talks about how love brings "joyous brightness." The example of this transformative love is a story of when the wife of a well-known pastor who tripped while bringing dinner out from the kitchen. The food splattered everywhere, and the pastor was immediately concerned for his wife, instead of mad about the mess she made. While I agree that such loving concern is admirable, the example seems so shallow as to border on mere courtesy that would be afforded to anyone, wife or stranger. Many other examples are better suited to their tasks, but this one certainly could have been improved. As I've said, there is much wisdom here, but the whole was lacking in a compelling thread that binds it all together. The good easily outweights the less good, but it could have been so much better.
Thanks to the publisher, Zondervan, and the BookSneeze program for the review copy of this book. James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-3822738053167543202013-06-25T10:09:00.000-05:002013-06-25T10:09:00.720-05:00Child sponsorship and hopeChristianity Today has a number of articles in their June 2013 edition about child sponsorship programs. The lead article touts research published in the <i>Journal of Political Economy</i> concerning the outcomes of child sponsorship. The supervising researcher, Bruce Wydick, notes of the initial study on kids in Uganda, "You could beat the data senseless, and it was incapable of showing anything other than extremely large and statistically significant impacts on educational outcomes for sponsored children" (22). Because the initial study was so promising, it was expanded to countries around the world. The results were the same. Wydick summarizes, "We're not just finding positive correlations, but substantial <i>causal</i> effects from the program--in every country--especially Africa." Simply, child sponsorship works. Especially for the poorest, but it works for everybody.
<a href="http://www.amazon.com/Wess-Stafford/e/B001JS4PYY/?_encoding=UTF8&camp=1789&creative=390957&linkCode=ur2&qid=1372172872&sr=8-2&tag=developin-20">Wess Stafford</a>, the former president of <a href="http://www.compassion.com/">Compassion International</a>, the organization that was confident enough in what they were doing to open themselves up to this type of scrutiny (kudos to them for being willing to confirm their stewardship of our resources and of our God-given vision for bringing about change and relief to so many who need it!), says he attributes much of the improvement to one thing . . . hope. "The big difference that sponshorship makes," he reflects, "is that it expands children's views about their own possibilities. . . . We help them realize that they are each given special gifts from God to benefit their communities, and we try to help them develop aspirations for their future" (24).
Compassion, hope, fulfilling basic needs, all permeated with the gospel of Jesus Christ. That's exciting stuff! So if you aren't already doing it, <a href="http://www.compassion.com/">sponsor a child</a>.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-54950013641799552252013-03-22T14:10:00.002-05:002013-03-22T14:10:45.040-05:00Jim Gavin, Middle Men<a href="http://www.amazon.com/gp/product/1451649312/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=1451649312&linkCode=as2&tag=developin-20"><img border="0" src="http://ws.assoc-amazon.com/widgets/q?_encoding=UTF8&ASIN=1451649312&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://www.assoc-amazon.com/e/ir?t=developin-20&l=as2&o=1&a=1451649312" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" /><a href="http://www.amazon.com/gp/product/1451649312/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1451649312&linkCode=as2&tag=developin-20">In this outstanding collection of short stories</a>, Jim Gavin brings to life an array of men (and a few supporting women as well) who are struggling to find their way through life. The central characters range from a high-school basketball player to a plumbing-products representative on the verge of retirement, though his main focus is on men in their late twenties and early thirties. In we are given a window in to the lives of each, their hopes and dreams, as well their struggles. The composite picture that emerges presents plenty of futility and listlessness, though it isn't completely without hope. These stories provide an insightful portrait of life that is coming to typify a generation, though it certainly isn't restricted to today's twenties and thirties. Gavin also wrestles with the question of role models and influences. I think the question of what it means to be a man in today's Western culture is an essential one. I too have lived the listlessness of a uncertain future and no clear plan, and these characters certainly ring true to that. But this is an even bigger issue for me as a father to three young boys. So savor these stories, and wrestle with these questions. We must.<br />
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Thanks to the publisher and the Amazon Vine program for the review copy.
James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-29016234976144126652013-03-20T13:32:00.000-05:002013-03-22T14:12:52.050-05:00Richard Schultz, Out of Context<a href="http://www.amazon.com/gp/product/080107228X/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=080107228X&linkCode=as2&tag=developin-20"><img border="0" src="http://ws.assoc-amazon.com/widgets/q?_encoding=UTF8&ASIN=080107228X&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" /></a><img alt="" border="0" height="1" src="http://www.assoc-amazon.com/e/ir?t=developin-20&l=as2&o=1&a=080107228X" style="border: none !important; margin: 0px !important;" width="1" /><span style="background-color: white; font-family: verdana, arial, helvetica, sans-serif; font-size: x-small;">Richard Schultz, a professor of OT at Wheaton College, takes readers on a journey of learning. The terrain is biblical interpretation. <a href="http://www.amazon.com/gp/product/080107228X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=080107228X&linkCode=as2&tag=developin-20">This book</a>, intended for the general reader, is full of very sound advice in how to approach the biblical text. Key to his argument is that misinterpretation is all to common in the church today. After a brief by entertaining introduction based on the Jabez prayer phenomenon, he helps readers appreciate why misinterpretation is dangerous. He then gives a very well-rounded set of instructions for how to pursue a sound interpretation of the text that appreciates its cultural and biblical context, harnessing a broad array of hermeneutical tools in a helpful and friendly way. I think this book does a great service in both laying bare the misuse of Scripture that is too often let pass in the church and in popular Christian literature and at the same time making a case that anyone can handle the Bible in a responsible manner. Schultz's work can help give confidence (and also some important caution) to anyone who desires to treat the Bible with the respect it deserves. This is an important way we can all show the true value of God's Word.</span><br />
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<span style="background-color: white; font-family: verdana, arial, helvetica, sans-serif; font-size: x-small;">In the interest of full disclosure, I work for the publisher of this book, though this was not one of my projects (though I do look forward to working with Dr. Schultz on a Proverbs commentary in the future). All opinions are expressly my own.</span>James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-2071334862004243982013-03-20T13:28:00.002-05:002013-03-22T14:13:51.338-05:00Timothy Keller, Galatians for You<a href="http://www.amazon.com/gp/product/1908762578/ref=as_li_ss_il?ie=UTF8&camp=1789&creative=390957&creativeASIN=1908762578&linkCode=as2&tag=developin-20"><img border="0" src="http://ws.assoc-amazon.com/widgets/q?_encoding=UTF8&ASIN=1908762578&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=developin-20" ></a><img src="http://www.assoc-amazon.com/e/ir?t=developin-20&l=as2&o=1&a=1908762578" width="1" height="1" border="0" alt="" style="border:none !important; margin:0px !important;" /><br />
<a href="http://www.amazon.com/gp/product/1908762578/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1908762578&linkCode=as2&tag=developin-20">In this mini-commentary</a>, well-known pastor Timothy Keller seeks to illuminate the text of Galatians in a way that any Christian can better understand the message in the text and be challenged to know God more deeply. Galatians is divided into thirteen units, and each unit is then subdivided into two parts. For each part, Keller discusses the major themes in the text, always paying quite close attention to what the text actually says without necessarily commenting on every phrase or verse. Each section concludes with a few questions for reflection. Keller is a clear writer, and this book showcases that well. He is also a perceptive reader of Scripture, and it is here that this book shines. It is not a commentary, and certainly doesn't engage every important academic debate, but at the same time Keller is able to bring to bear a lot of learning about the text in an unassuming way.<br />
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The book is meant for three different purposes. First, it is meant for reading, and for that purpose, it is quite adequate as a guide to understanding Galatians better. Second, it is meant for study and devotions, and the division into similarly sized units and questions for reflection can help take learning deeper. Third, it is meant as a leadership resource, to help group leaders prepare studies or pastors prepare sermons. I think it will work fine in all three contexts. Because there are only three reflection questions at the end of each unit, study leaders will have to plan on either using it alongside another study guide or writing a number of their own questions to supplement and help group members get into the text and cover some of the themes, tough the questions he does have are often useful for digesting the message and importance of Galatians and how it can be applied. Keller deftly balances commentary with perceptive interpretation and application in a way that makes this a useful guide for people at all levels of familiarity with Scripture. I will certainly draw on it when I prepare lessons on Galatians.<br />
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Thanks to the publisher and Cross-Focused Reviews for the review copy.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-87747658509021101152013-01-22T15:31:00.003-05:002013-01-22T15:32:29.472-05:00Matthew Soerens and Jenny Hwang, Welcoming the Stranger<span style="background-color: white; font-family: verdana, arial, helvetica, sans-serif; font-size: x-small;">I think immigration is going to be an important political issue in the US in the coming months (if Obama's inaugural speech is any indication, this seems to be on his agenda). I have come, over the past few years, to have a growing awareness of the need for a robust comprehensive solution. I had the chance to hear Jenny Yang (she wrote under the name Jenny Hwang) speak at Calvin College's January Series a coupe of weeks ago, and I appreciated her perspective. Below is a review of her book, <i><a href="https://www.amazon.com/dp/B002WB18CE/ref=as_li_ss_til?tag=developin-20&camp=0&creative=0&linkCode=as4&creativeASIN=B002WB18CE&adid=16PDNVFH9D7BX0BZY97P&">Welcoming the Stranger</a></i>. Please take and read.</span><br />
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<span style="background-color: white; font-family: verdana, arial, helvetica, sans-serif; font-size: x-small;">This book gives robust answers to many Christian questions surrounding issues of immigration. Hwang and Soerens start with biblical issues, as they help Christians to think "Christianly" about the issues, a study that leads them to advocate for a generally loving and open approach. But this book is set apart from many similar studies in that it doesn't stop there. Soerens and Hwang both have intimate knowledge of real immigrants, and they help humanize the issue by telling the stories of real people caught up in the "debate." They also are knowledgeable about issues of current law and major policy proposals (though it is a tad dated now, since it was written back in 2007, though the general contours of the debate haven't really changed), lending a ton of specifics that help make the book's arguments concrete. This specificity helps them tackle major questions that often dog the debate, such as Why don't these people just immigrate legally? or Are immigrants a major drain on our government? I'm sure they haven't given the last word, but this is a robust Christian approach to this important issue that ought to be in the hands of all concerned Christians, and I highly recommend their approach.</span>James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-21569947067279903112013-01-21T08:51:00.000-05:002013-01-21T08:51:02.542-05:00A quote to reflect on; On my appalling silenceReading <a href="http://feedproxy.google.com/~r/typepad/pQHu/~3/R1_PnQLL5A0/does-theology-trump-context-rev-14-5-monday-with-mounce-172.html">a blog post</a> this morning by William Mounce, who was writing for Zondervan's Koinonia blog in his son Bill's absence, I came across this quote, which concludes his brief discussion of whether theology or context should take pride of place in our interpretation:<br />
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<span style="background-color: white; font-family: arial, sans-serif; font-size: 13px;"> If there is any “trumping” to be done, let it be what God has said.</span></blockquote>
Obviously, it's more complicated than that, but there is still a key impulse there that I need to hear, a wise refleciton I need to imbibe and assimilate in all things.<br />
<br />
I've been extremely silent of late as a blog author. Life has been, as always, busy (I'm sure none of you are busy, so that's obviously a good enough excuse). I've been taking Greek at Calvin Seminary this past semester, filling in a long-overdue lacuna in my education, and I've been loving it. But it certainly drains off some of my free time and excess intellectual energy. I have been able to read some great books, and I hope to put up a few reviews here in the coming days.<br />
<br />
Last, a reflection on yet another reason I love my job (as a book editor here at Baker Publishing Group). Among so many reasons that I love what I do, I was reflecting on one of the little things that I love: routing periodicals. I'm inundated almost daily with a steady flow of recent periodicals, from <i>Sojourners Magazine</i> to <i>Christianity Today </i>to <i>JETS </i>to<i> Journal for the Study of Paul and His letters</i>, and so many more. There is no way to even begin to read all of the interesting articles, emerging research, or book reviews that I come across, but it is so much fun to have this steady stream of scholarship and comment always before me. I am lucky indeed.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-38704361502809365282012-11-09T12:35:00.000-05:002012-11-09T16:01:21.595-05:00A Moment of Witness<span style="font-family: arial, sans-serif;">As seems to be the case with every election cycle, we have just survived another contentious contest. I've been prompted over the last couple of days to think Christianly about the Christian life, political engagement, and particularly about the Christian stance regarding issues of homosexuality as a test-case and refining fire for these thoughts, or maybe more importantly, as a human face and immediate application of them. So what does it meant to be a Christian in a democracy (of course more properly, for us Americans, a presidential republic)? How does our Christianity inform our political engagement, and how is this related to our larger Christian witness in the world?</span><br />
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<span style="font-family: arial, sans-serif;">I wonder if Christians in the United States (I speak as an American, and that is thus where my situation gives me the best fodder for reflection) is approaching a watershed moment in terms of cultural engagement. That is, I wonder if the veneer of "Christendom" is beginning to fall (or well on its way to falling) away. We live, whether we like it or not, in a pluralistic country. Yes, Christian principles informed our founding to a greater or lesser extent, an interesting discussion I'd rather not belabor here because I am not entirely sure it's relevant. But, our country is made up of people from many cultural and religious perspectives. What does it mean to be a Christian in the public square in that type of setting. </span></div>
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<span style="font-family: arial, sans-serif;">First, let me say that I think this is a genuine opportunity for Christianity and for Christians. I read a great <a href="http://larryhurtado.wordpress.com/2012/11/07/the-cinderella-century-in-early-christianity/">blog post</a> this morning by New Testament scholar Larry Hurtado in which he speaks of the importance of the second century for the development of Christianity. In reflecting on the development of Christian theology in this somewhat neglected century, and interacting with a book by Eric Osborne, he quotes, </span><span style="background-color: white; font-family: arial, sans-serif;">“This is one of those brief periods of human invention when earlier concepts become museum pieces. Any such expansions requires at least four things: some thinkers to think, new resources to use, questions to answer, and an opposition to challenge.” (p. 1) </span><span style="background-color: white; font-family: arial, sans-serif;">“Fortunately for posterity, Christian apologists [the second-century figures he studies] had to argue for their lives.” (p. 3)</span></div>
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<span style="background-color: white;"><span style="font-family: arial, sans-serif;">I feel that we are approaching a place where Christians will need to argue for their legitimacy, if not their lives. Why is thinking about things in a biblical or Christian way a legitimate way of thinking? Does it have a legitimate place in a university setting? And, of course, this likewise comes to a head in politics: are Christian perspectives valuable or legitimate in political discourse? Gone are the days (if they ever truly existed) of saying that a law or policy is biblical and thus legitimate solely on those grounds. But, though not necessarily an "easier" context than that of the say fifty years past, I think this could provide a genuine opportunity for witness for Christians. For thinking Christianly about politics does bear startling fruit, and I think it does so particularly in a liberal democracy. For a Christian perspective values and loves the other, even those with whom we disagree (they aren't the enemy to be destroyed), and seeks the benefit of those in need and justice for the oppressed (even at great expense to oneself). These values could shine brightly in the face of the tyranny of the majority and the politics of self-interest. But Christianity also takes into full account the sinfulness of all people, those of "my" party as well as of "their" party. That can be a gateway to (if not a mandate for) genuine humility and substantive cooperative engagement not easily arrived at by other philosophical means. And exhibiting these Christian perspectives in the public square could be both beneficial for the being of the state but also a genuine opportunity for the church to let the light of Christ "shine before others, that they may see [our] good deeds and glorify [our] Father in heaven" (Mt. 5:16). </span></span></div>
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<span style="background-color: white;"><span style="font-family: arial, sans-serif;">So what of the Christian engagement with issues of homosexuality? I admit right up front, I'm reluctant to wade into these waters because so much needs to be said. And what follows is merely a sketch, so please take it as such. It seems every word requires nuance. But I think there are some larger contours that can be enumerated in a fruitful way, and that's what I'm trying for here. </span></span></div>
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<span style="font-family: arial, sans-serif;">In preparation (remember what I said about nuance), I think there are numerous layers or facets making up the Christian engagement with issues of homosexuality, and I'd like to enumerate four of them here (there may be more). First, there is the interpersonal, direct engagement. How does an individual Christian or a body of believers treat a person who is a practicing homosexual? Second, or maybe part of the first, how does an individual or a church treat a fellow Christian who is a practicing homosexual? Third, how does a church respond to homosexual practice or homosexuality with regard to blessing of marriages and ordination of individuals for church leadership? And fourth, how do Christians engage with the wider culture on a political and cultural level about these questions? </span></div>
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<span style="font-family: arial, sans-serif;">Even enumerating the list is hard, because there is interrelation between the facets. But I think understanding that there may be different responses at the different levels is absolutely essential to forming a robust Christian response. I don't want to sketch responses at each of the levels I've outlined, but instead want to outline an arc of engagement at three different levels, which I'll roughly construe as the interpersonal, the ecclesial, and the political. First, the interpersonal. Christianity has a lot to say about sin and the holiness of God, but the first word it speaks to the world is one of love, of invitation. For Christianity is first and foremost a live lived in Christ. I think Christians too often speak judgment first, and often judgment only, losing entirely the love of neighbor that is so fundamental to how a Christian embodies the image of Christ in the world. And in the engagement with supporters of homosexual practice and a homosexual way of life, this particular deficiency far too often comes to the front. We are all sinners, and those of us in Christ are redeemed sinners by the grace of God, a grace for which we are now ambassadors to a sinful, hurting, and hostile world. That's a gigantic truth, and one that Christians need to live into fully and enthusiastically. It certainly doesn't say everything that can or needs to be said regarding homosexual practice, but it needs, far more often, to be the place to start. Those practicing or advocating a homosexual existence should feel first and foremost the love of God in Christ flowing through us. We are called to love our neighbors as our selves, and the parable of the good Samaritan is particularly apt here. </span></div>
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<span style="font-family: arial, sans-serif;">Second, there's the ecclesial aspect, particularly embodied in questions of blessing of unions and ordination. And it is here in particular that I hold more ground in common with traditionalists, in that these are arenas in which the church can and should advocate for strict and unfaltering adherence to God's will for human beings as we best understand it based on the Bible. I believe, at this point in my life and study and biblical engagement, that the church should not be blessing homosexual unions or ordaining practicing homosexuals as clergy. This isn't the post in which to delve further into that question, but I think and hope that stating a rather simple and traditional position here can help illumine how that position may differ (or maybe better, play out differently) in the ecclesial realm from that of the interpersonal and political realms.</span></div>
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<span style="font-family: arial, sans-serif;">So finally, on to the political realm, and what stimulated this overlong reflection in the first place. If we as Christians believe that God's will and desire for marriage is that it be between a man and a woman, and that sexual relations are meant to be within that man-woman bond, how would and should that relate to engagement in the arena of politics. I would like to assert, somewhat provisionally, that I suspect the best and most fruitful approach for the church is to support (or at the very least, not oppose) the creation of a civil union for homosexual couples. I say "suspect" because I am thoroughly aware that this is a thorny issue, fraught with wide implications. But I still suspect this is the best and most faithful route. </span></div>
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<span style="font-family: arial, sans-serif;">One key barrier that I think stands in the way for many Christians is the felt need to have laws reflect God's revealed will and intent for all people. In short, the need to legislate morality. Obviously, the state is functioning best when its laws reflect the good and true and just, and when they proscribe the unjust, the harmful, and the false. But what does pursuing theses things in a pluralist society mean? I think it is essential that Christians come to understand that sometimes it is expedient and maybe even beneficial to seek to legislate something that is a good but yet falls short of the highest good (that being God's intent for all humanity on a particular issue). There are a few reasons for this. First is that states should be rights-honoring; that is, they should not harm their citizens. And I think this will often mean there will be areas where citizens have the right to make certain choices, and that empowering the state to remove those choices may be a greater harm than allowing (and thereby tacitly approving) what we understand to be detrimental choices. Obviously, this line of reasoning has a point at which it breaks down, in that there is a point at which the broad consequences of certain detrimental choices are viewed by society as being so harmful to the common good that the society must actively proscribe them and enforce that ban, and this is just where laws come in. But we must understand that we don't legislate all morality even as we seek to legislate morally. Second, I don't think marriage is particularly the purview of the state. The state benefits from strong family structures and stable family bonds, and thus has a vested interest (for the common good) of encouraging marriage, but the state does not confer a right to marry, nor does it truly enact a marriage (yes, it does so in a legal sense, in that it approves the conferral of certain civil benefits, but I would understand marriage first to be a religious institution, enacted before God in the presence of the church [this isn't meant to be a screed against non-church weddings--far from it; nor am I questioning the legitimacy of marriages performed by a civil magistrate without the presence of clergy; things may take place in God's presence no matter where they are, but I still want to maintain some type of distinction for the sake of my discussion here]). So I think the status of a particular union in the eyes of the state is different than in the eyes of the church (see the point above regarding the ecclesial aspect). Thus, there may in fact be reasons where thinking about the political and civil question regarding same-sex marriage differently than when we frame the question inside the confines of the church. </span></div>
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<span style="font-family: arial, sans-serif;">I am quite sure these reflections don't say the last word on what it means to act Christianly in the public sphere, nor have I said all that could and should be said regarding the issues around and responses to homosexual practice and same-sex unions inside or outside the church. But I hope some of these developing reflections may prove to be a catalyst, for myself and others, to think afresh about what it means to be a faithful disciple of Christ in our time and place. </span></div>
James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-58104295732798808992012-11-03T18:03:00.000-05:002012-11-05T10:00:24.126-05:00Nicholas Wolterstorff, The Mighty and the AlmightyThis book engages the important question of how God's authority is
related to the authority of the state (2). It is a extended reflection
in political theology, that is, thinking in a Christian way about the
nature and authority of the state. The book comes out of lectures given
by Wolterstorff in 1998, but, interestingly, he says he wasn't happy
with the lectures in the form he delivered them (vi), so he set the
material aside and returned to it occasionally over the intervening
fourteen years, in the course of his other work, arriving at the product
produced in this book. The book still retains much of the lecture
"feel," in its direct tone and light annotation, but this isn't a
deficit, and in fact makes what may otherwise have been overly technical
accessible to the interested reader.<br />
<br />
Wolterstorff's
reflections are built on the character of Polycarp, one of
Christianity's early martyrs, who exhibited an almost paradoxical
allegiance to Jesus Christ and a recognition of the state. Out of
Polycarp's situation, Wolterstorff recognizes two key dualities: "the
duality of the authority of the state mediating the authority of God,
and the duality of Christians being under the authority of both church
and state." It is the exploration of these dualities that occupies the
remainder of the book.<br />
<br />
<br />
After looking at two possible objections to his framing of the
situation (one from Yoder and one based on the "two-cities"
understanding), he goes on to explore the nature of authority, of
government, and of the specific authority to govern. These provide the
reader with helpful summaries of what are obviously complex issues,
laying important groundwork for the exposition to come. And after
investigating Calvin's understanding of the relationship of God's
authority and that of the state, he moves on to look at Romans 13, one
of the key texts for Christian reflection on the stage.<br />
<br />
<br />
The chapter on Paul really forms the heart of the book, both
because of the historical prominence of this chapter in past Christian
thought and because of the fruitfulness of his rereading of the passage.
Without going into the details, two key points go together. This first
is that most interpreters have looked at the passage and seen the first
verse, emphasizing government's God-given authority, as the key to
interpretation, whereas Wolterstorff asserts (not without warrant, I
think) that verses four and five, which detail more specifically what
government is and why it has been so authorized by God (emphasizing
government's role as God's agent to curb wrongdoing). He asserts, "With
verse 4 in mind, our immediate thought is that they [governing
authorities] are not just instituted, <i>period</i>, <i>full stop</i>. .
. . we know that they are instituted to <i>do</i> something, appointed
to do something" (94, emphasis original). This interpretation is certainly not new, but what is more novel is that, in his argument, this dovetails with an earlier point regarding the nature of authority, where he
differentiated between positional authority (that is, actions one
possesses the power to enact by virtue of a position of authority) and
performance authority (that is, actions that one has been given
permission to undertake; 48). While many Christian interpreters have
assumed something resembling the first understanding of authority when
looking at Romans 13, Wolterstorff asserts that Paul has in mind the
latter. This key interpretive move is at the heart of his argument. And
he takes his conclusion one important step further. He asserts that the
outline of government in Romans 13 would thus imply that government is
to be a rights-honoring institution, since transgressing rights is in
fact injustice and governments are tasked with punishing, not
perpetrating, injustice. This leads him down a path he didn't fully
expect at the outset of his own work: "I found a case for the liberal
democratic state gradually emerging—albeit for a less individualistic
understanding of the liberal democratic state than is common" (5).<br />
<br />
Wolterstorff's
clearly written book does an outstanding job of formulating (or at
least pointing toward) a theology of government, one that has potential
to bear much fruit. Readers interested in questions of politics and
theology will do well to take this work into account. Likewise, those
interested in Pauline theology or Romans will likewise benefit from
engaging with his reading of Romans 13. The book is scholarly, but also
concise and direct, making it manageable for the interested general
reader, and I hope many pick it up. I look forward to engaging more with
his thoughtful writing, for I think it can illuminate why conflicts
between religious and political spheres do in fact occur, and help us
navigate a path through them that is true to the nature of each, all the
while being ultimately faithful to the sovereign Lord who holds our
full and ultimate allegiance.<br />
<br />
Thanks to Cambridge University Press and the Amazon
Vine program for the review copy of this book. James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-14864516646522524652012-10-15T20:03:00.003-05:002012-10-15T20:06:19.959-05:00The Bible and the authority of the stateI'm reading an outstanding book on political theology by Nicholas Wolterstorff, <i>The Might and the Almighty. </i>And it has stimulated some fascinating lines of thought. I look forward to reviewing the book once I'm finished, but I wanted to wrestle with one nascent idea "out loud," as it were. A perpetual question for Christians in America (and the world, for that matter) today, is how the church should relate to the state, a question that becomes particularly acute in questions relating to morals. But in order to constructively engage any particular question, I think there needs to be some type of underlying understanding of just what the state is and what is role is. Wolterstorff does a great job of laying that out, emphasizing the state's role in curbing wrongdoing and promoting justice, a position built on Paul's argument in Romans 13.<br />
<br />
But what does that mean in practice. What "wrongdoing" should be curbed? Does anything "wrong" constitute wrongdoing? One helpful thing Wolterstorff emphasizes is that the state is a rights-limited institution, based on the natural rights of individuals (and social organizations) within the state, and based on its own task of curbing wrongdoing and therefore not perpetrating wrongdoing itself.<br />
<br />
My own reflection at this particular moment is this. Paul talks of the state as being tasked with curbing wrongdoing (Rom 13). Is there a sense in which this is similar in some (but certainly not all) was to the role God appointed for the Mosaic law: that is, to curb sin and organize society until the coming of the fullness of time (though for the Mosaic law, that time came with Christ, for the state as an institution, that time will come with the fullness of the kingdom). A particular component of the parallel I'm reflecting on is Jesus's candid assertion in Matthew 19 that the law of Moses allowed divorce because of hardness of heart. That is, there is a pragmatic element to the law that is meant to curb injustice while not always enshrining the full and highest good as a positive mandate. That doesn't mean that there isn't a higher good out there that can be identified, but maybe there are places for the protection of a lesser good (still a good but not the highest good) on account of pragmatic considerations. I wonder if thinking of the role of the state this way would enable Christians to both hold to the existence and value of the highest good, the good embodied in Jesus Christ and outlined in the Bible, while also advocating for a lesser and more pragmatic good on account of the sinfulness of humanity.<br />
<br />
There are so many other facets to consider: the role of pluralism in a liberal democracy, the moral foundation for the making of laws, and the extent of the natural rights of citizens, to name but a few. But maybe Matthew 19 might help nudge Christians in a more constructive direction. Because in some fundamental sense, we do legislate morality, but I think there is also a live question of to what extent we do so.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-35178947178479670822012-09-11T11:18:00.003-05:002012-11-03T18:04:04.091-05:00Matthew Malcolm's new 1 Cor bookMy cyber-acquaintance Matthew Malcolm is <a href="https://cryptotheology.wordpress.com/2012/09/09/book-giveaway-1-per-continent/#comment-5139">hosting </a>a continent-inclusive book giveaway to celebrate the publication of his new "visual and literary source commentary" on 1 Corinthians. I've greatly enjoyed his deeply reflective posts on 1 Corinthians (and other things) over the past few years and look forward to delving into this unique resource.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-29968103614708870352012-07-29T18:04:00.002-05:002012-07-29T18:04:28.481-05:00Richard Longenecker, Introducing Romans<br />
<div class="reviewText mediumText description" itemprop="reviewBody" style="color: #181818; font-family: georgia, serif; font-size: 14px; line-height: 18px; text-align: left;">
Longenecker provides an informative and in-depth survey of the major background issues to the study of Romans. It is basically composed of the material you'd expect to find in the intro of a commentary, but at greater depth. There is some repetition between the chapters, and some of the book could have been tightened up through more smoothly relating the various chapters to one another. It also seemed that his discussion interacted most with sources that were at least a decade or more old (at one point he refers to an article from 1997 as "recent"), though he does selectively draw on some recent studies. But his conclusions are well-reasoned and balanced. There isn't much that is earth-shattering. But I found one of his foundational insights rather fruitful. In his discussion of the recipients, he surveys Roman Christianity, and one of the assertions he makes is that, much like the Judaism in that city, the Roman Christians would have had a close connection with Jerusalem. This is fruitful because it means that it would not have only been ethnic Jews who may have held the law in high regard and may have held a key place for it in the plan of salvation. This insight comes up in a number of chapters and helps reread some of the evidence for what Romans is about in a fresh light. There is definitely much of benefit here, and it certainly whets the appetite for the full commentary (to which he defers discussions repeatedly). In all, a nice volume by a wise scholar.</div>
<br class="Apple-interchange-newline" />James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-18975216663684343112012-06-22T13:22:00.000-05:002012-06-22T13:22:55.198-05:00On believing and being a Christian, or reflecting on one of the "hard" parts of the creedI love to read blogs, at least most of the time, and I enjoy the academic aspects of the Christian faith: the questions of authorship of the various documents of the Bible, the theology the various authors exhibit, the scope and content of the gospel message first preached and passed down by the apostles, and it goes on and on. But every once in a while, I'm jarred by a post, jarred back to what it is all about. And a beautiful <a href="http://www.faith-theology.com/2012/06/on-virgin-birth-or-why-its-better-to.html">post </a>by theologian Ben Myers over at Faith and Theology did that for me today. I'll get out of the way now and just say simply, "read it."<br />
<br />
Striving to become young, and grateful to be found in Christ,<br />
JamesJames K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-89056671654728642042012-05-22T14:46:00.004-05:002012-05-22T14:48:23.408-05:00John Stott, Christian MissionIn 1975 John Stott published a little book, <i>Christian Mission in the Modern World: What the Church Should Be Doing Now!</i> I have heard it mentioned a time or two, and finally have taken the time to read through it, and I must say that it was well worth it. This is an outstanding little book, and is vintage Stott. I include the date because in some ways, the book reflects its setting. But this is largely in the context of ecumenical theology at that point in time, relatively shortly on the heels of the first Lusaunne meetings and also some years into the growth and development of the WCC. Stott references many theologians and church leaders with whom I wasn't familiar. But at the same time, Stott's words are breathtakingly prescient in our world. It is amazing how the trends he discusses from his own day continue on down to ours, and his wise and biblical judgments still warrant an attentive hearing.<br />
<br />
The book is focused on the discussion of five words: <i>mission, evangelism, dialogue, salvation, conversion</i>. And in these discussions, which build off of one another, Stott paints a deep and integrated picture of what the gospel is and what it means to be a follower of Jesus Christ. A number of themes continually emerge, such as the centrality of Jesus Christ and the good news that reports the events of his life, death, and resurrection; the inseparability of the spiritual and social facets of the<i> </i>gospel message; the need for authentic and humanizing interactions with others, and particularly with those of other faiths; and the all-encompassing nature of the gospel for life. Stott's discussions of the encounter between Christians and those of other faiths strikes (in my mind) just the right balance between sympathetic listening and authentic speaking that accounts both for the significance and content of the gospel as well as for the value of the person to whom we speak. He likewise untangles the often distorted problem of the relation of evangelism to social action with great skill, asserting that "each is an end in itself" that should demonstrate an "unfeigned love" (27). He anchors this in Jesus and his ministry, with particular attention to the Great Commission and the Great Commandment (you really need to read the whole chapter to appreciate the wise course he plots).<br />
<br />
In all, this short book is a gem. It is filled with wise and compelling words that still need to be heard in our churches today.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-67330267707311278922012-05-18T10:10:00.001-05:002012-05-18T10:10:44.668-05:00A little exegetical humorI was glancing over Larry Hurtado's <a href="http://larryhurtado.wordpress.com/2012/05/17/jesus-ascension/">blog </a>this morning and came upon this rather amusing quote:<br />
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<span style="background-color: #f9f7f5; color: #444444; font-family: Arial, Helvetica, sans-serif; font-size: 13px; line-height: 18px; text-align: left;">Well, another dreadful “thought for today” on Radio 4 this a.m., this one ostensibly taking as its pre-text (and I use the word advisedly) that today is Ascension Day, and opining that Jesus’ Ascension (portrayed solely in Luke-Acts in the NT) means that Jesus has deaked out and we’re on our own! So, children, the moral lesson is that we should just face up to it and learn to cope. Hmm. Well, just goes to show you what the exegetical equivalent of a drive-by-shooting can produce!</span></blockquote>
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I was trying to decide whether I'm going to add Hurtado's blog feed to my reader, and I've quickly decided that yes, I will.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-44394098912733040062012-05-15T12:08:00.001-05:002012-05-15T12:08:46.788-05:00A beautiful piece on an underappreciatedly beautiful lifeI was blown away by this beautiful piece by George F. Will (HT: <a href="http://www.patheos.com/blogs/jesuscreed/2012/05/12/i-like-george-will-now-even-more/">Scot McKnight</a>). My favorite line, which I had to read at least two or three times to fully appreciate, comes about half-way through: "<span style="font-family: Georgia, Times, 'Times New Roman', serif; font-size: 14px; font-style: italic; line-height: 20px;">Judging by Jon, the world would be improved by more people with Down syndrome, who are quite nice, as humans go." </span><span style="font-family: Georgia, Times, 'Times New Roman', serif; font-size: 14px; line-height: 20px;">Wow! There's some counter-cultural food for thought. Do read it all.</span><br />
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<em>W</em>hen <a href="http://www.thedailybeast.com/newsweek/1993/05/02/jon-will-s-aptitudes.html" style="color: #0066cc;">Jonathan Frederick Will</a> was born 40 years ago — on May 4, 1972, his father’s 31st birthday — the life expectancy for people with Down syndrome was about 20 years. That is understandable.</div>
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The day after Jon was born, a doctor told Jon’s parents that the first question for them was whether they intended to take Jon home from the hospital. Nonplussed, they said they thought that is what parents do with newborns. Not doing so was, however, still considered an acceptable choice for parents who might prefer to institutionalize or put up for adoption children thought to have necessarily bleak futures. Whether warehoused or just allowed to languish from lack of stimulation and attention, people with Down syndrome, not given early and continuing interventions, were generally thought to be incapable of living well, and hence usually did not live as long as they could have.<span id="more-27977"></span></div>
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Down syndrome is a congenital condition resulting from a chromosomal defect — an extra 21st chromosome. It causes varying degrees of mental retardation and some physical abnormalities, including small stature, a single crease across the center of the palms, flatness of the back of the head, a configuration of the tongue that impedes articulation, and a slight upward slant of the eyes. In 1972, people with Down syndrome were still commonly called Mongoloids.</div>
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Now they are called American citizens, about 400,000 of them, and their life expectancy is 60. Much has improved. There has, however, been moral regression as well.</div>
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Jon was born just 19 years after James Watson and <a href="http://www.washingtonpost.com/wp-dyn/articles/A24495-2004Jul29.html" style="color: #0066cc;">Francis Crick</a> published their discoveries concerning the structure of DNA, discoveries that would enhance understanding of the structure of Jon, whose every cell is imprinted with Down syndrome. Jon was born just as prenatal genetic testing, which can detect Down syndrome, was becoming common. And Jon was born eight months before <em>Roe v. Wade</em>inaugurated this era of the casual destruction of pre-born babies.</div>
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This era has coincided, not just coincidentally, with the full, garish flowering of the baby boomers’ vast sense of entitlement, which encompasses an entitlement to exemption from nature’s mishaps, and to a perfect baby. So today science enables what the ethos ratifies, the choice of killing children with Down syndrome before birth. That is what happens to 90 percent of those whose parents receive a Down syndrome diagnosis through<a href="http://www.washingtonpost.com/blogs/the-checkup/post/an-upbeat-look-at-life-with-down-syndrome/2010/12/20/gIQAcSMtAL_blog.html" style="color: #0066cc;"> prenatal testing</a>.</div>
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Which is unfortunate, and not just for them. Judging by Jon, the world would be improved by more people with Down syndrome, who are quite nice, as humans go. It is said we are all born brave, trusting and greedy, and remain greedy. People with Down syndrome must remain brave in order to navigate society’s complexities. They have no choice but to be trusting because, with limited understanding, and limited abilities to communicate misunderstanding, they, like Blanche DuBois in “A Streetcar Named Desire,” always depend on the kindness of strangers. Judging by Jon’s experience, they almost always receive it.</div>
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Two things that have enhanced Jon’s life are the Washington subway system, which <a href="http://www.wmata.com/about_metro/" style="color: #0066cc;">opened in 1976</a>, and the Washington Nationals baseball team, which arrived in 2005. He navigates the subway expertly, riding it to the Nationals ballpark, where he enters the clubhouse a few hours before game time and does a chore or two. The players, who have climbed to the pinnacle of a steep athletic pyramid, know that although hard work got them there, they have extraordinary aptitudes because they are winners of life’s lottery. Major leaguers, all of whom understand what it is to be gifted, have been uniformly and extraordinarily welcoming to Jon, who is not.</div>
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Except he is, in a way. He has the gift of serenity, in this sense:</div>
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The eldest of four siblings, he has seen two brothers and a sister surpass him in size, and acquire cars and college educations. He, however, with an underdeveloped entitlement mentality, has been equable about life’s sometimes careless allocation of equity. Perhaps this is partly because, given the nature of Down syndrome, neither he nor his parents have any tormenting sense of what might have been. Down syndrome did not alter the trajectory of his life; Jon was Jon from conception on.</div>
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This year Jon will spend his birthday where every year he spends 81 spring, summer and autumn days and evenings, at Nationals Park, in his seat behind the home team’s dugout. The Phillies will be in town, and Jon will be wishing them ruination, just another man, beer in hand, among equals in the republic of baseball.</div>James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-76907353281140392342012-05-15T09:37:00.001-05:002012-05-15T09:37:41.127-05:00A snapshot of the value of BiblioblogsI am a rather infrequent blog author, mostly restricting my posts to book reviews and some occasional reflections. But I am also a blog reader. I read this morning an interesting piece from Ben Witherington on his blog, an interview between Ben and Dr. James Charlesworth of Princeton regarding the Taploit Tomb discoveries and the contested readings of the inscriptions:<br />
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<a href="http://www.patheos.com/blogs/bibleandculture/2012/05/14/dr-jim-charlesworth-on-talpiot-tomb-b/">http://www.patheos.com/blogs/bibleandculture/2012/05/14/dr-jim-charlesworth-on-talpiot-tomb-b/</a>
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What is fun is that, not only is this a timely interaction between two eminent scholars, but in the comments, Dr. Mark Goodacre, Dr. Richard Bauckham, and Dr. Robert Cargill respond. It's fascinating to see interaction between such distinguished scholars in real time.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-82765489352026432342012-04-30T12:06:00.003-05:002012-04-30T14:29:21.651-05:00Discussion of Peter Enns, The Evolution of AdamI read Peter Enns' interesting and provocative <i><a href="http://www.amazon.com/gp/product/158743315X/ref=as_li_ss_tl?ie=UTF8&tag=developin-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=158743315X">The Evolution of Adam </a></i>a couple months ago. It has a lot of interesting things to say about the important issue of how the science-and-religion dialogues (and the related issue of the rise of critical biblical scholarship) of the past century and a half (and beyond) come to an interesting head in the discussion of the historicity of Adam and Eve. Really, in my opinion, this is one of the key points at which, with regard to the larger science-and-theology dialogue, the rubber meets the road, so to speak. I found his book interesting, though not all-together satisfying. But others are engaging Enns as well.<br />
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Jamie K. A. Smith has <a href="http://www.colossianforum.org/2012/04/24/book-review-the-evolution-of-adam-what-the-bible-does-and-doesnt-say-about-human-origins/">recently published </a>a review of Enns focused largely on methodology, specifically pressing him on what he sees as a "flattening" of Scripture by functionally excluding divine authorship. J. R. Daniel Kirk <a href="http://www.jrdkirk.com/2012/04/26/whats-wrong-with-theological-exegesis/">responds</a> to Smith's review, and in the comments of his critique, Jamie Smith and also Alan Jacobs enter with some push-back. It makes for an informative conversation about the role divine authorship plays as we look at difficult interpretive issues in Scripture. Do read, and do read Enns's book, critically.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0tag:blogger.com,1999:blog-3684364735492739171.post-65640468614027427072012-04-26T10:28:00.003-05:002012-04-26T10:28:36.548-05:00Scot McKnight's announcement, pt. 2After yesterday announcing he was leaving North Park, today Scot has <a href="http://www.patheos.com/blogs/jesuscreed/2012/04/26/hello-northern-seminary/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+PatheosJesusCreed+%28Blog+-+Jesus+Creed%29">announced </a>that he is taking a post at Northern Seminary. May his ministry there be blessed, and may he keep writing outstanding books.James K.http://www.blogger.com/profile/11608165055863806530noreply@blogger.com0