Marcus, the 55th employee hired at Amazon, worked primarily as a literary editor, and for a time before Amazon's home page was completely personalized and automated, as the home page editor. In this book, he chronicles the rise and fall (and rise again) of Amazon. In the process, Amazon's emphasis on content is overshadowed by its need to "monetize" all things -- in other words, to make a buck! The pressures of retail eventually overshadow his ability to provide solid editorial content.
A short, sweet, and simple book calling us to not only recite, but truly listen to the Lord's prayer. "Christ gave us the Lord’s Prayer to lead us into the kingdom, to unite us to him and to each other (12). Kisly's book is a helpful resource to aid us in allowing the prayer to shape us as Jesus intended. At the back of the book, she provides a way to incorporate the entire body in praying the Lord's Prayer
In their inimitable style, Willimon and Hauerwas demonstrate how the Lord's Prayer is political. By praying it, we join in God's uprising against the disorder of this world. God's way will overcome all ever powers. His kingdom has begun by his capture of us. May we continue the advance of his kingdom by praying the Lord's Prayer.
Leave it to a mystic to truly expound the deep significance of the Lord's Prayer. Evelyn's reflections are profound! If you only read one book on the Lord's Prayer, read this. Wow!
We all need heroes. Superheroes are the new "gods" and "goddesses" -- the new mythmakers. Through their stories we learn about good and evil, right and wrong. Even more, we learn about ourselves. Good heroes use their powers for others; evil villains use their powers only for self-interests and self-promotion. Good guys refuse to kill villains -- their justice is tempered with mercy. Bad guys (and dysfunctional heroes like the Punisher) kill their opposition in rage. In other words, they possess no mercy and thus no real justice. If nothing else, comic book heroes and villains teach us that power does not inevitably lead to doing good. Indeed, it can be sorely abused -- even by those with the best of intentions.
"At best, beauty has often been treated as a Cinderella, compared with the attention paid by theologians to her two sisters, truth and goodness, an attention manifested in theologys’ predominant concern with doctrine and ethics, and resulting in the intellectualization of religion in recent centuries" (21). In this book, Sherry attempts to correct this imbalance by demonstrating how beauty is an essential aspect of God. "God is glorious, and His Glory is Beauty itself" writes Serguis Bulgakov. A greater appreciation for the role of God's beauty is necessary in order to experience deeper attraction to the wonder, splendor, and majesty of God.
The Bible explicitly reveals what nature does not -- that God loves us fully, completely, wholly, purely, and passionately. This is not mere sentiment, or niceness, but a fiery love that purifies our souls to share it. This is an accessible-yet-profound treatment of the most important thing in the world.
Another outstanding book on the Lord's Prayer by a great Orthodox theologian. Fantastic!
Based on a series of sermons he delivered, Wright interprets the Lord's Prayer in light of Jesus' historical and cultural setting. I didn't enjoy this near as much as Schmemann or Underhill.
Haase offers insightful reflections rooted in the life and writings of St. Francis and Thomas Merton. Of course, his source material is fantastic. He offers great insights on knowing God as Abba, and experiencing God in the present moment. His summary of Merton's "true self/false self" teaching is very illuminating. His idolatrous "eight P's" of temptation (power, prestige, people, possessions, productivity, popularity, pleasure and position) and how they are overcome by the three monastic vows of poverty, obedience, and chastity is fantastic. Great book!
A brief but helpful survey of the Lord's Prayer in light of the theme of God's covenant love toward us. Hahn includes a selection of excerpts from the Church Fathers in the second half of the book.
Though perhaps not its intention, the Prayer of Jabez fuels the greedy, self-centered, individualism of Americans. We desperately need to pray the Lord's Prayer to keep our priorities in order. Mulholland interprets the Prayer in our contemporary context and calls us to self-denial for the good of those more needy than us. In this way, we surrender ourselves to God's new kind of kingdom.
The fact that so many people will have a hard time believing the following statement is proof positive that Gregg Easterbrook, the author of The Progress Paradox, is on to something important. Believe it or not, the standard of living that you and I share is better than almost all the men and women of history. Put more technically: “the men and women at middle-class standards or above in the United States and the European Union now live better than 99.4 percent of the human beings who have ever existed” (80). Indeed, we “live better than most of the royalty of history” (80). If this is the case (and all the statistics point in this direction), why then do most Americans feel that things are steadily getting worse rather than better? Gregg Easterbrook labels this strange phenomenon, “the progress paradox”: “though most things are getting better for most people, on the whole we don’t feel any better about it” (253). For an extended analysis, click HERE.
This book is an absolute blast -- especially if you are a fan of the irreverant, off-color, yet thoughtful humor of the Daily Show. The four possible scenarios for the future in Chapter 7 are hilarious (especially the first!) And to prove how little I payed attention during government class in High School, I actually learned a thing or two about government from this book.
This book is a shocking-but-true story of seven middle-class suburbanites in the 90's who decide to kill one of their friends. This is a tragic tale. Each of the teens experienced different home situations -- from caring and normal to neglected and dysfunctional. Reading and discussing this book would be a great deterrent to teens and a great help to parents. Unfortunately, this is unlikely -- the great amount of sex and language will be a turn-off to most people.
Parshall's book has helped me to better understand the distinction between contextualization and syncretism: "syncretism occurs when critical and basic elements of the Gospel are lost in the process of contextualization" (50). His comparison of the Muslim and Western Christian worldview was very enlightening (85). It is absolutely fascinating that there is a greater similarity between the Muslim and Hebrew worldview than there is between the Hebrew and Christian worldview. This certainly gives one pause - perhaps we in the West have more syncretism at work in our religion than we think!
Over the course of a couple of months, my daughter, Carmen, and I read the original 1883 Pinocchio. It bears superficial resemblance to the Disney movie. By chapter 4, Pinocchio smashes the cricket on its head, leaving a slimy trail of cricket-juice trailing down the wall, apparently killing it (we find out in the final chapter that it lived through the trauma). In the movie, Pinocchio is good natured; he falls into evil mostly due to his own naivete and ignorance. In the book, Pinocchio is rotten from the beginning. When Geppetto initially carves him out of a block of magic wood, he shouts out hurtful and belittling words the moment his mouth is created. As soon as his legs are complete, he races off in rebellion.
This book is a noble but very flawed attempt to breathe new life into every member of the church for the purpose of bearing witness of Christ to the world. Peterson does not understand postmodernity. Even worse, Peterson reconstructs Church history in order to advance his agenda that church structures and organizations get in the way of real mission work. Peterson wants the impossible -- a living organism without any organization. If one believed his historical review, one would believe that the Church Fathers did nothing but botch up things for us. One cannot have an organism without organization. Certainly, structures must support spirituality, but spirituality without structure is disembodied. It sounds good in theory, but it has no bite, because it has no teeth with which to bite. Sure, we are all frustrated with organizations at time, but let's not demonize them (and disparage the Fathers along the way!) With Peterson, I believe that the church exists in order to reach out and that every member plays a role, but I don’t believe that this calls for throwing stones at organization and structure, or even worse, at history!
Theosis or union with God is a better foundation than forensic justification for ecumenical dialogue - both between Christian denominations and between Christianity and other religions. Even those who emphasize forensic justification should be willing to admit that the goal of justification is theosis. This emphasis accords with the New Testament and the early church. “Union with God, as God’s greatest gift to the human being and the ultimate goal of human existence, has always been a prime consideration in the teachings on salvation of the church fathers” (5). It also agrees with the vast majority of religions. “All major religions agree on one thing: the deepest desire of the human person is to get in contact and to live in union with his or her God” (1). Certainly this brings challenges, but this is no different than those which the early church faced: “Certainly, the early church and the fathers faced the same kind of challenges we do in today’s postmodern cacophony of philosophical and religious voices. The use of theosis was daring. Non-Christians employed it to speak of pagan gods deifying creatures… It was not a Christian word first, nor was it only employed by Christians even after they made it central. But they cleaned it up and filled it up with a Christian meaning” (3). This is an important, well-argued, and persuasive book! Johnson admits that there is a steady decline when popular entertainment is judged only by “morality play” standards: “the stories have grown darker and more ambiguous, and the anti-heroes have multiplied” (14). But it is not just the content of our thinking that matters; the kind of thinking one has to do is also important. The mental demands of contemporary popular culture far exceed that of previous generations – and that is a step forward! Prior to 1981’s Hill Street Blues, television shows focused almost exclusively on a single narrative thread. Because they would only be watched once they had to be relatively simple. Today’s popular shows (e.g., ER, West Wing, The Sopranos, Lost, Desperate Housewives) are multi-threaded dramas with complex plots that make great mental demands on viewers. DVD sales/rentals (which are often more profitable than initial box office receipts) and syndication make a show’s repeatability more important than its instant accessibility. “Aiming for the lowest common denominator might make sense if the show’s going to be seen only once, but with a guarantee of multiple viewings, you can venture into more challenging, experimental realms and still be rewarded for it” (160). Obviously, the success of many complex dramas demonstrates that, unlike the common caricature, we are not lazily drawn to the least complicated but to that which challenges us. The same is true for video games. It is the most complex and challenging that are the most popular. Certainly, our culture puts out some junk. But the vast majority of what we consume is actually more stimulating, challenging, complicated, and rewarding than previous offerings. For this reason, “we don’t analyze social trends by looking at isolated single examples; we look at broad patterns in the society” (191-192). The true test of any show or video game should be: Does it engage or sedate the mind? That glazed look that people have while absorbed in TV or video games may not be laziness but attentive focus. Standish’s insight on revitalizing an aging church is fantastic: “Preparing people for mission and outreach is nowhere more important than in transforming a church of elderly people to one that attracts younger folk. Often these churches are filled with old, spiritually immature people. They have spent their lives in a functional, social church that didn't necessarily expect spiritual growth. The process of getting them to transform the church into one that is more open to younger people is not an exercise in beating them over the head with the need to do whatever it takes to attract younger people. The process is one of helping the members of the church grow spiritually, so that as they mature they see their mission as reaching out to younger people in love and acceptance. Good leaders lead people slowly, gently, patiently, and lovingly toward outreach. They recognize that it can take time - perhaps years - to get there” (164). Finally, his insight on how evil powers use extremes to blind church-members to real evil is absolutely enlightening! Demonic possession is rare, and its purpose is to blind us to demonic mini-obsessions: “It is through mini-obsessions that the demonic works to set Christians against one another. A mini-obsession occurs when a seemingly minor psychological obsession over something relatively small becomes so strong that it gets blown out of proportion in a way that creates fear, anger, and anxiety… A mini-obsession does not incapacitate or otherwise interfere with one’s ability to function in everyday life. Rather, it causes one to become so obsessed with an issue, event, ideal, or ideology that all who do not agree are regarded as the enemy. For example, a mini-obsession may be at work in the church when a person or group has a legitimate concern to address, but in the process the member or group becomes so obsessed with it that the matter begins to bring division into the body of Christ. People may obsess over the church budget, a mission of the church, the use of contemporary or traditional hymns, a perceived slight by the pastor, abortion, homosexuality, or orthodoxy. Whatever the focus of the obsession, they become so consumed with it that they make it a church-dividing issue, forcing people to take sides. In their minds, all who take the side opposite their own are wrong, evil, or, ironically, in league with the devil.” (104-105) One last thing: the appendix is full of great outlines for running God-centered meetings. Wright criticizes allegorization as a loss of the Jewishness and the narrative of the scriptures. He also criticizes Reformation readings which emphasize grammatico-historical hermeneutics at the expense of the story. Add the Enlightenment’s primacy given to reason – where reason is allowed to be the arbiter of all religious and theological claims – and the story is lost and the text reduced to universal philosophical truths. The Postmodern turn then deconstructs all universal truths as power plays and we are left with private pious devotion and/or rigid fundamentalist literalism. Wright demonstrates how Scripture, reason, tradition, and experience are important, but not equal in authority. Scripture is the ultimate authority. It is interpreted in light of, but never completely captive to, tradition. After all, traditions can be wrong or in need of reformation. Reason is not the final arbiter of religious claims or a tool to remove any hint of transcendence; reason is simply a means to make sure our dialogue is rational, reasonable, and respectful. Experience is not an authority at all, but the context within which we hear scripture. Wright advocates a “five-act” hermeneutic which involves knowing where we are in the divine drama and “improvising” our current act – living in the appropriate manner for this moment. By doing this, we are “totally committed to telling the story of Jesus both as the climax of Israel’s story and as the foundation of our own” (125). The goal of preaching, then, is not to offer an extended “to-do” list, but to reaffirm the story of God and reawaken the imagination and affections of people to its reality. The public reading of scripture is a key component of worship. Through corporate readings the whole community repeatedly hears the story of God. Scripture thus guides worship, stimulating prayer, praise, confession, and surrender. Contrary to many emergent leaders, Wright argues for a prominent role in the preaching of the Bible. Why? “It is fair to say that most churches, even those with well-developed educational programs, have a long way to go in their teaching of scripture” (139). The sermon should be an “audible sacrament” – “Speaker and hearers alike are called to be people in whom, by the work of the Spirit, God’s word is once again audible to the heart as well as to the ears” (140). Wright then challenges Christian leaders to be devout students and teachers of the scriptures. When this fails to occur the “result is not only a deep impoverishment, but a creeping or even galloping bureaucratization, as church leaders engage in displacement activities, hoping to do through committees, filing cabinets and legal constraints what they should be doing through prayerful, powerful biblical preaching, teaching and pastoral work” (140).
In this third installment of his New Kind of Christian trilogy, pastor Brian McLaren wrestles with evangelical’s obsession with hell. He is willing to recognize what few of us are willing to admit, namely, that reconciling God’s everlasting love with the eternal torments of hell is difficult, to say the least. For an extended review, click HERE.
Three dimensions constitute reality: the human, the cosmic, and the divine. Christ integrates all three in a unique and unprecedented way. Panikkar calls us to go beyond christology (doctrines of Christ) to christophany (experiencing the life of Christ). This is God's intention for us in the incarnation. One can concentrate on the individual (historical) Jesus and come to the conclusion that "he is the Way," or on the person of Jesus and exclaim, "You are the Truth," or go still deeper... and discover the Christ and realize that "You are the Life" (xiv). The Spirit offers us Christ's presence in a new way. In the Spirit we have "the real presence of the absence" (xvi). Christ, through the Spirit, opens us to the Trinitarian mystery. We are divinized, and paradoxically, "true divinization is full humanization" (16). Thus, "the humanization of God corresponds to the divinization of Man. Christ is the revelation of God (in Man) as much as the revelation of Man (in God). The abyss between the divine and the human is reduced to zero in Christ" (17). If our faith is merely words, and not experience of the divine, then "everything [in Christianity] is reduced to pious and meaningless phrases" (20). Christ is not only "a historical personage but a reality in our own life" (21). Faith is more than a correct interpretation of doctrine. "Christophany does not contest the historicity of Jesus. It merely affirms that history is not the only dimension of the real and that Christ's reality is thus not exhausted with Jesus's historicity" (162). This is one of the most profound books I've ever read!
I am currently on a Wilber kick. His writings are incredibly provocative and inspiring to me. His attempt to understand the whole of life in all its manifold and glorious dimensions is breathtakingly beautiful to behold. Even though he probably would not approve, I find the bulk of his thought to be easily integrated into the Christian view of things -- especially when this view is expanded to its full cosmic scope. This book, though not simple by any means, is his most accessible book, and thus a good place to start.
An amazingly enjoyable overview of Wilber's thought in a novel form. In the book, young Ken attends a multi-day seminar that presents his teaching in mature form. About every 10 minutes we are given access to Wilber's sex fantasies in his own head. Later in the book, we come to realize that this is normal male experience that speaks of a desire for something far more transcendent than fleshly satisfaction. Overall, Ken demonstrates the pathology of boomeritis -- the destructive consequences that arise when the very high-minded ideals of pluralism are used to support the lower-minded impulses of egocentrism. In short, it is pluralism infected with narcissism. Though this may initially sound abstract and uninteresting, I can assure you it is not. We are surrounded by boomeritis -- even infected with it ourselves. The higher ideals we entertain can be spoiled by the lower impulses of egocentrism and narcissism.
This is a fantastic collection of resources -- including a CD-ROM full of music and images. It also serves as a helpful -- though brief -- introduction to the alternative worship movement in the UK and the US. Great stuff!
When our religion consists of "code words" that distinguish who is "in" and who is "out"; when enslavement rather than freedom is experienced; when superstition and fear are used as motivators rather than mystery, reason, and love; when faith makes us feel superior to others; when Christians are ashamed of being human and strive for an unreachable ideal -- all these things are indicators of a pathological (rather than a healthy) Christianity. Gregory Max Vogt's book is full of distortions, overstatements, over-generalizations, and misinformation. He does not seem to be familiar with a broad section of evangelicalism that shares his concerns and seeks to nurture a healthy and humble Christian spirituality. He only sees (in his words) the "con" in conversion. Sadly, the fragments of truth he does convey strike home. Let's do all we can to remove the "con" from conversion and put "Christ" back in Christianity and the "Spirit" of truth and love back in spirituality.
This is an incredibly helpful book in regard to understanding Ken Wilber's thought. Visser unfolds the progression of Ken's thought throughout his career in corrolation with information about Ken's personal life. In short, this was a very helpful book for me. Now, to read some more Wilber...
Another incredible book! Wilber's thoughts on sexuality and gender, human development, and postmodernity are, in my opinion, brilliant. I can't wait to begin to integrate this into my own perspective. Soon, very soon indeed, you will certainly see articles pop up at this site intended to communicate some of the insights I've gained from Wilber.
An outstanding book that locates Christian spirituality in the body. Authentic spirituality is not for disembodied spirits, but for human beings. Clapp offers insight on sacraments, sex, exercise, and generosity. Christian spirituality is tremendously earthly and incarnational. We should expect no less, since the greatest movement of God toward us is in the incarnation of Christ. This is an important book for Americans who tend to prefer their spirituality in either a docetic or gnostic form -- both heresies rejected by the church from its inception!
Benner is easily one of my favorite evangelical writers on spirituality. This is an excellent treatment on learning to willingly submit to God's will. It is not about discovering God's will; it is about learning how to want or desire God's will in the first place. Benner demonstrates how God's completely self-giving love toward us firmly and gently leads us to surrender our will to God.
It takes a great amount of human development to get to the point where we are able to see ourselves in proper relational categories to others. Learning how to differentiate the self from stuff, and then from our own perspective to the perspective of others, and then to see all perspectives is mentally demanding. Not everyone -- and especially children and teenagers -- are ready for such demands. We must take these developmental processes into account when dealing with others. A difficult and ponderous read.
Catholic theologian, Avery Dulles, provides a very helpful overview of the five main models of church -- church as institution, communion, sacrament, herald, and servant. He demonstrates the strengths and weakness of each model. He concludes by integrating the strengths of all five views together. A great, helpful, insightful, illuminating, and strategic book! To view an article I composed summarizing the five models, click HERE.
A culturally-bound gospel has resulted in a culturally-captive church that is unable to see its own bondage because it has distinguished its expression and experience of the gospel as universal, absolute, and definitive. As such, it is blind to its cultural accommodations and thus, arrogant in regard to its perceived privileged position as an absolute, ultimate, and complete expression of the gospel. For my extended analysis of this book, click HERE.
“One of the grave errors churches make is to view children simply as consumers of church services rather than as valued members of the community." By participating in the faith community, children participate in that which has the most influence in their lives – the people of their community who embody God’s truth and the ancient tradition. For my extended analysis of this book, click HERE.
The gospel and the church are held "culturally captive" because of the church's inability to see how its culture both negatively and positively impacts its life and message. There is no such thing as a culturally-free expression of the gospel! Until the church is able to recognize this, it will be blind to its own cultural accommodations and compromises. The church stands between culture and the gospel. As such, it is shaped by both the culture and the gospel. An awareness of this is vital to proclaiming a cultural-relevant yet culturally-critical gospel.
This classic book is one of the best treatments on God's kingdom mission in and through his church for the sake of the world. It is perhaps Newbigin's most accessible work and thus a good place to start. The church is not elect to privilege but to mission. The mission is God's kingdom mission for all the world. There is great material concerning how the flawed and weak church is truly a sign, instrument, and foretaste of God's kingdom. Newbigin also includes a fantastic section on the possible ways to think about other religions in their relationship to God's kingdom in Christ. Great book!
Absolutely certain knowledge is unattainable. Rene Descartes attempts at certainty resulted in privileging skepticism and reducing certain knowledge to the thinking self completely detached from external reality. But all human knowledge is personal knowledge. Most of our knowledge comes through revelation from others to ourselves. If we are to know others, we must trust their testimony. God has not given us absolute principles and propositions, but a story centered in Christ. This story of God's redeeeming work in Christ was entrusted to the Apostles. We receive it personally. This reception involves a risk. We possess no absolute certainty. We can only say that we are confident that God in Christ is trustworthy. This is the essence of faith. Only knowledge that can be doubted actually interacts with reality. The myth of objective neutrality is simply that -- a myth. If ultimate reality is personal, then we must assume that personal knowledge is true, interacts truly with others, and is just as valuable as any other type of knowledge. Indeed, it is far more important and significant that knowledge gained by the scientific method - knowledge that only analyzes objects.
When all three aspects of atonement (Christus victor, vicarious sacrifice, and empowering exemplar) are integrated together, our deepest problems – oppression by evil powers, the guilt and stain of human sin, and the ignorance, despair, and meaningless that arise from human limitations – are fully and finally addressed. In this book, Robert Sherman incorporates the triple lens of king, priest, and prophet to integrate the various atonement models. The result is a full, rich, multi-faceted, and glorious explanation of the significance of Jesus' work of atonement. For my extended analysis of this great book, click HERE!
By analyzing the preaching and teaching of Tertullian, Origen, and Iranaeus, Gonzalez proves that early Christianity was not monolithic in structure or message. Three streams of interest - moral, metaphysical, and pastoral - shaped three different gospel emphases - expiation, example, and christus victor. Though Tertullian's legal stream is the major source that the Western church feeds from, it is Iranaeus' christus victor that needs resurrection in our day. This is a fantastic book to demonstrate that legal and forensic categories did not rule the early church, but existed alongside the declaration of Christ's victory over evil powers. Indeed, it is arguable that Iranaeus' vision fits the Bible much better than the other two emphases. Regardless, this is absolutely necessary reading to understand the progress of theology, and its present influence.
This was an absolutely fantastic book that briefly chronicles preaching from the apostles to Augustine and Chrysostom. Who were the early preachers? What did they preach about? Who did they preach to? What issues were foremost in their minds? Over time, as cultural situations changed, and Christianity matured, preaching changed to meet the needs and address the priorities of the church. Each era of preaching significantly shaped the church. In short, a great book!
Mission is not simply a matter of "sending and supporting" but "being and doing." The church is God's missional community both locally and globally. Everything the church does should fulfill its divine mission. Overall, this was a disappointing book. The chapters in the table of contents are very provocative, but the material contained within the chapters is too simplistic and methodological for my tastes.
Ott's general idea for ministry teams are wonderful. Ministry teams capitalize on the passion and possibilities of serving Jesus together while simultaneously growing together in faith and love. While sharing a common task a group of people covenant together to accomplish it while simultaneously facilitating friendship and discipleship together. This is a remarkable way to combine service and discipleship. Furthermore, it prevents burnout. Ott's point is made in chapter 1, then the remainder of the book is an endless series of strategies and methods for creating and sustaining ministry teams. I found this part of the book (which is most of the book) repetitive, simplistic, and frankly, boring.
I love Frederica! This is a wonderful, deep, spiritual, and delightful book about how worship is truly the stable center of our lives surrounded by the chaos of everything else. "This perspective is backward from the usual. What happens in the meek stone church is the most important thing; what happens in the rest of my life is transient and contingent. The Liturgy is whole and beautiful; the rest of my life seems random and bumpy" (12). Frederica interweaves chapters on the profound beauty and order of the Orthodox liturgy with chapters about her strange, wondrous, and chaotic adventures in the world. These adventures include her encounter with monks reaching out to street kids, a joyful trip through a thrift shop with her daughter, and her participation in an evangelical prison ministry to women. Frederica is always joyfully profound in her descriptions of faith and the world and graciously loving to others around her. Great book!
Though written for youth, this is a fantastic introduction to the practice of lectio divina (sacred reading). Tony provides helpful explanations about all four steps of this ancient exercise. He also demonstrates how he practices this with his group. Great stuff! Now, if only we could convince the adults to do the same!
“Many people suffer from attitudes toward spirituality similar to their attitudes toward fitness... wanting the results without really understanding the process that leads to results” (xii). Once Muldoon convinces the reader that spirituality is not instant, easy, or comfortable, he presents a very helpful overview of Ignatius' spiritual exercises. This is a fantastic introduction to a helpful and important spiritual workout regimen!
This is a very helpful book that traces the progress of preaching in the first centuries of the church. As is common with this series, a generous amount of primary sources are directly quoted to provide a flavor of early preaching.
This is a very helpful overview of the preaching of the church fathers arranged in relationship to the preacher's audience - whether Jewish, pagan, catachumens (learners) or "the faithful." The breadth and depth of the early Christian message is demonstrated well in this book.
Respected historian, Justo Gonzalez, demonstrates the distinctions between three different understandings of the Christian gospel in the first few centuries of the church. Tertullian emphasized law, Origen metaphysics, and Irenaeus redemptive history. We, in the West, have inherited a gospel influenced by Tertullian - heavy on law. With this we have inherited a satisfaction theory of the atonement from Anselm. Gonzalez states boldly and clearly that Anselm's "doctrine did not appear in the history of Christian thought until a relatively recent date, and even then it was not accepted without opposition" (101). We need to rediscover Irenaeus' gospel again if we are to have an impact in the postmodern world. This is an important book for all who teach the gospel!
“[I]n every age, the sermons that are preached reveal the preoccupations both of those who preach and those who listen, illuminating the interaction between them" (xv). This book provides an overview of preaching, beginning with the apostles, all the way through to the master homileticians - Augustine, Ambrose, and Chrysostom. We learn what the preachers preached about, who they preached to, and what issues were foremost in their thinking. Dunn-Wilson demonstrates how “each ecclesiastical era has its own specific, homiletic priorities” (xv).
Jim Shaddix is concerned that an overemphasis on “practical” and “relevant” preaching has caused preachers to abandon authentic gospel preaching. He concludes that the Bible does not specifically address many relevant issues that contemporary listeners raise. Therefore, a biblical preacher should not make an effort to address in sermons most of the concerns his or her listeners face. To do so is to compromise biblical preaching. Gospel preachers must admit that there are many times “when the Bible gives no specific and practical help for the life situations some of our people are facing” (64). Shaddix’s words for those who refuse to admit this are strong. Preachers who devote significant attention to these issues have rejected biblical preaching – they have forsaken the gospel for the idols of contemporary humankind. For an extended critical analysis of this book, click HERE.
Michael Fabarez believes that the key to life-transforming preaching is an emphasis on application of biblical truth. He argues that preachers must assist “people in becoming ‘doers of the word” so that they “are not just presenting biblical information or simply lecturing about the Bible” (xiii). An “effective sermon” results in people “grasping truth and putting it into action!” (xi, emphasis his). I agree that preachers should call people to respond, but I do not think this always entails “putting it into action” – especially in a way that is immediately observable to others. Participation, indwelling, embodying, embracing – these are active words, but they are not necessarily activist terms. For an extended critical analysis of this book, click HERE.
Reavill calls for cleansing the shared public space of sexually-explicit material while simultaneously affirming the necessity, in a free society, of access to pornographic materials by consenting adults. He does not wish to eliminate a person’s right to access pornographic material if he or she is an adult and chooses to do so. Consenting adults who desire to indulge in pornographic material have a right to do so in a free country. However, this should be done in private – outside the public commons. Although consenting adults have a right to indulge in pornographic material, they do not have a right to shove it in the face of adults who do not choose to partake of such materials. Even more, they have no right to push it in the face of children who are not mature enough to handle such material. For my extended analysis of this book, click HERE.
Let me say it from the beginning so that there is no confusion: I want to be like Father Joe! In spite of the ups and downs, the sins and the successes, the belief and the unbelief of others, Father Joe remained a steady beacon of God’s love, wisdom, grace, and truth. I bought the book because the author, Tony Hendra, played a role in one of my favorite movies of all time, This is Spinal Tap. He played Spinal Tap’s road manager, Ian Faith. I was interested in hearing of the influence of a monk on a comic. I found much more. To read my extended analysis of this book, click HERE.
Daniel Pink argues that we have passed from the information age into “the conceptual age.” Businesses and organizations that hope to survive this shift will need to adjust accordingly. Though his book is not intended for church leaders, it certainly provides food for thought, and even more, inspires hope for the future. If Pink is correct in his analysis, and the conceptual age is upon us, the Christian faith is certainly positioned to plunder this new world. For my extended analysis of this book, click HERE.
“The second half of life presents a rich possibility for spiritual enlargement, for we are never going to have greater powers of choice, never have more lessons of history from which to learn, and never possess more emotional resilience, more insight into what works for us and what does not, or a deeper, sometimes more desperate, conviction of the importance of getting our life back. We are already survivors, and that counts for a lot” (9-10). Hollis offers insights to prevent us from experiencing "the deepest psychopathology of daily life – the routine flight from the summons of the soul” (178). “The ego wishes comfort, security, satiety; the soul demands meaning, struggle, becoming. The contention of these two voices sometimes tears us apart” (71).
Life is So Good is the true story of George Dawson, a black man who learned to read at age 98 and published his book at age 102. At the time he wrote his book, his life spanned three centuries – from his birth in 1898 to the publication of his book in 2000. I am grateful that I discovered this book, for it has given me a deeper love for life, a greater appreciation for all I have, and a stronger hope for the future. For my extended analysis of this book, click HERE
Gone are the days when Dr. Spock encouraged parents to enjoy their children. Enter the era of hyperparenting – the mad dash to equip children to be “winners” through strategic participation in a proliferation of educational programs and learning activities that will guarantee one’s child remains ahead of the pack. With so much pressure to parent a “winner,” today’s mother is plagued by “the mess” and the “too-muchness” of modern parenting. The high stakes result in the “caught-by-the-throat feeling so many mothers have today of always doing something wrong.” Warner brings sanity to adherents of the modern motherhood religion in this great book. For my extended analysis, click HERE.
Tradition, righly understood, is not a competing authority to biblical authority. Early Christians would have been baffled by framing Scripture and tradition as polar opposites, both vying for supremacy with only one possible winner. We need to correct this misunderstanding in order to experience full spiritual renewal. "Theological renewal for Protestantism in general and evangelicalism in particular will take place through an intentional recovery of Protestantism's catholic roots in the church's early spirituality and theology" (18). Though orthodox teaching "may give way to new expressions... the original meaning remains the same and remains binding" (20). Before the word "canon" was attached to a list of authoritative texts, it was first applied to the church's confession of faith. "Evangelicals need to hear that not only Scripture but also the tradition was superintended by the work of God's Spirit. God's sovereign purposes were at work in the formation and preservation of the church's structures of belief" (57). Scripture alone as an isolated authority detached from tradition - and thus, from the life of the church - leads to spurious (and often, dangerous) interpretations. It was his complete embrace of sola scriptura that allowed Congregationalist minister Thomas Worcester to defend the doctrinal legitimacy of Unitarianism in 1813. Without any regard for tradition, final authority is given to the interpretor rather than the shared collective memory and values of the people of God, preserved by the Spirit. If evangelicals do not learn the positive value of tradition and how it complements, enriches, and guides our appropriation of Scripture, then we will continue to succumb to every latest fad, fancy, and novelty. It is time to focus on what unites us as Christians - the rich, fertile soil of Christianity's roots and the solid body of its sturdy trunk - rather than on what distinguishes us.
Sommers and Satel demonstrate how an overemphasis on self-esteem has resulted in self-absorption and the weakening rather than the strengthening of the American people. This is "the paradox of therapism. In theory, therapism offers a compassionate and caring philosophy of life; in practice it enfeebles those it seeks to help. By treating them as fragile victims, therapism badly underestimates their natural strength and courage" (216). Parental overprotectiveness in refusing to allow children to experience failure, self-absorption through feelings' exercises, the reduction of all bad behavior to syndromes, the use of disease language instead of emphasizing responsibility, and labeling everything from post-war shock to the hearing of off-color jokes as PTSD (Post-traumatic stress disorder) are a few of the symptoms of our cultures' immersion in therapism. Though the authors recognize a legitimate place for therapy, esteem, feelings, and trauma, they believe - and have legitimate examples to prove it - that, as a society, we have simply gone overboard.
My fortieth birthday has caused me to reevaluate my perspective on life. I desire a clearer picture concerning happiness, success, life, and love. Many books I have read recently refer to Seligman's book. He is a major proponent of "positive psychology." Instead of focusing on pathologies and mental illness, positive psychology focuses on mental health and the good life. Seligman is not a "positive thinker" in the Norman Vincent Peale vein. He does not advocate positive thinking detached from reality. He does, however, demonstrate how a cynic like himself (and like me) can learn optimism. Pessimists view the cause of their setbacks as "permanent, pervasive, and personal" (24). Optimists, in contrast, "interpret their setbacks as surmountable, particular to a single problem, and resulting from temporary circumstances or other people" (24). Seligman distinguishes between the pleasant life, the good life, and the meaningful life. "The 'pleasant life' might be had by drinking champagne and driving a Porsche, but not the good life. Rather, the good life is using your signature strengths every day to produce authentic happiness and abundant gratification. This is something you can learn to do in each of the main realms of your life: work, love, and raising children" (13). Pleasure are momentary and defined by passing emotion. Gratifications are more abiding. By regular use of one's signature strengths, one can experience the "flow" of selfless and timeless engagement and absorption in an activity. When this is used for someone or something larger than oneself, then one enters the "meaningful life." "Just as the good life is something beyond the pleasant life, the meaningful life is beyond the good life" (14). The meaningful life "consists in attachment to something larger, and the larger the entity to which you can attach yourself, the more meaning in your life" (14). Though much is helpful in this book, I was disappointed by the final chapter concerning meaning. Seligman refuses to believe in a god, but still believes in good and evil and universal significance. He rejects classic theism and also process theology. Therefore, he concludes that even though God does not presently exist, the good actions of people will one day create a God who "comes at the end" (260).
Wildly uneven book by an orthodox psychotherapist. Great moments of insights are interwoven with simplistic statements. Perhaps this should be expected - it appears to be written at an introductory level. I appreciated the ancient quotes alongside contemporary insights.
As a fan of the Daily Show, and fresh from watching his HBO special, I read Lewis Black's book. It primarily consists of a humorous look at his life. Definitely not for everyone, but I enjoyed the diversion.
Darrell Johnson, Associate Professor of Pastoral Theology at Regent College in Vancouver, British Columbia, has written the best popular presentation on the Trinity and its significance for Christian faith and practice I have ever read. If you combined this book with "The Great Dance" by C. Baxter Kruger (another popular, accessible treatment) you would have a full, rich Trinitarian theology that would make the majority of popular Christian teaching on God seem dull in comparison. Johnson begins by demonstrating that when we simply focus on Jesus (as non-Trinitarians, skeptics, and secularists often argue) we end up at the feet of the Triune God. After a brief chapter on the church's preservation of the mystery, he demonstrates the practical and experiential importance of the Trinity. He teaches us what it means to be co-lovers with God of God, others, and the world. He also demonstrates how the dynamics of the intratrinitarian relationship - intimacy, joy, servanthood, purity, power, creativity, and peace - guide and define our experience of union with God.
Another nice treatment on experiencing the Trinity with a special emphasis on lectio divina and contemplative prayer as means to open us to God's embrace. McCarty has a particular powerful, although brief, reflection on Rublev's Trinity icon.
Karkkainen advocates that an emphasis on theosis, not justification, is necessary in order to make ecumenical dialogue between Christian denominations possible. It is also vital to authenticate the gospel message. “For Christian testimony to win any kind of credibility in an unbelieving and doubting world, we need a consensual understanding of salvation” (5). Consensus does not call for a softening of differences; it challenges us to see complementarity in different emphases. This is difficult for some Christians who understand forensic justification to be the gospel. This anemic understanding of salvation cannot be defended on the basis of the New Testament documents or early church history. “The New Testament canon itself gives legitimacy to various conceptions of salvation. It is highly significant that none of the first seven ecumenical councils, binding for all Christian churches through the ages, defined the doctrine of salvation in any fixed way” (7). This is especially true for forensic justification. “Since justification is one of many legitimate images of salvation in the Bible, it cannot be made the hermeneutical key… Luther’s ‘canon within the canon’ approach, based on the critical role of the doctrine of justification by faith, is an arbitrary, extra-biblical hermeneutical rule that does not do justice to the richness of biblical revelation” (121, 122).
This is DeBaggio’s first-hand account of his slide into the cold, impersonal silence of Alzheimer’s disease. It is the saddest book I have ever read. For my extended analysis, click HERE.
One of most accessible introductions to icons I've read. Frederica's descriptions and reflections on icons are warm, devotional, and theologically engaging.
Another excellent and accessible introduction to the use of icons in prayer and devotion. Williams brief history of the iconoclast controversy is very helpful and sets the stage for his extended reflections on four icons.
Another helpful book on icons. The chapter on "the qualities of icons" is very helpful.
This is a fantastic book on icons, but it is also the most technical one I have read. It is filled with great illustrations. The author, who is Orthodox, has nothing positive to say about the West, which, in my opinion, diminishes the value of the book just a bit. Overall, it is the best technical work I've read so far, but not the one I would initially recommend to others.
An absolutely beautiful and moving series of four reflections on four icons. Nouwen's description of "The Descent of the Spirit" icon is fantastic. Every church community should study it. I know mine will!
Fantastic book! Desperately needed in the evangelical community! Christian witness is much broader than the pre-packaged, pre-scripted, evangelism-by-frontal-assault method lauded by many preachers. In regard to evangelism, evangelicals tend to be drama-queens. We are only impressed by the extraordinary and unusual. However, Christian witness is not about condemning others, "closing the deal," making a sale, counting conversions, or winning an argument. Witness takes place in ordinary acts of love and kindness done for the sake of Christ. It involves listening more than dispensing information. It consists of making connections with people rather than gathering statistics. It takes place in "small talk" and not primarily by talking about "ultimate issues" like heaven and hell - issues irrelevant to most people. Henderson invites us to “forget the speech, the pitch, and the program. Practice being ordinary" (29-30). Boldness is overrated. Jesus liked people and people liked him (with the exception of the religious folk). He listened to them, asked questions, and showed compassion. It is impossible to force Jesus to fit any of the popular pre-scripted evangelistic techniques and methods. However, I can see Jesus giving a big thumbs up to the style of evangelism advocated by Henderson.
Talk about faith is one of the major means God uses to increase our faith. "We don't just say things we already believe. To the contrary, saying things out loud is a part of how we come to belief through doubt to firmer belief, talk our way toward believing more fully, more clearly, and more deeply" (6). We speak about God because we participate in a relationship with God: "speaking about God is more than speaking about God; it is speaking for, in, with, and to God. Authentic speech about God, therefore, can be said to be a form of prayer" (11). God-conversation can and should take place in every arena of life. "Authentic religious language is not about some narrow band of experience called 'religion' or 'church' or our little view of God's will. It is about everything - the fullness of life, the fullness of being human, the fullness of God's presence in and for the world" (24). In this interesting book, Thomas Long highlights the importance of communication in the Christian life, not simply on Sunday, but every day - all day long - throughout the entire week. All communication carries the possibility of manifesting love to God and love to others. This is not simply about speaking truth - truth without tact, compassion, and love can be cruel and oppressive.
No painting completely captures its subject. Admitting this, Rob Bell presents us with his "Velvet Elvis" - his understanding of the Christian faith. Faith is like a trampoline and not a brick wall. A trampoline is held in place by springs which represent doctrines. The doctrines do not exist as an end, but as a means to joyous bouncing in the center. In contrast, a brick wall of doctrines is inflexible. If one spring breaks on the trampoline, one can continue bouncing. If one brick shatters in the wall, the whole thing comes crashing down. Christianity is not about defending the wall, but inviting people to bounce on the trampoline. In other words - to jump. Throughout the book, Bell demonstrates an amazing grasp of the Jewish background to the New Testament. He speaks clearly, accessibly, and profoundly.
Time is a gift - and a problem - for us all. Because of our frenetic life-styles, learning to receive the gift of time demands more than mastering a few time management techniques: “our predicament is more complex, our yearning deeper, and the shape of time in our lives of greater importance than such techniques can address” (xiii). Bass offers a theology and series of practices for four types or experiences of time: days, weeks, years, and one's lifetime. Each span of time presents us with unique ways of experiencing God's presence. God meets us within time. This book is a great start to learning how to receive the gift of God in time.
Vivien Spitz writes about her experience as the youngest court reporter at the Nuremburg trials. She does not want us to forget the horrific possibility of human evil done in the name of state, race, or science. Each one of these – the Nazi cause, the supremacy of the German race, and the cause of science – was used by various doctors from hell to rationalize their evil and inhumane treatment of others. For my extended view, click HERE.
Is human society a small island of self-created meaning surrounded by an ocean of cosmic meaninglessness? Or do our desires for love and meaning correspond to a cosmos created with great potential by the hand of God? Polkinghorne provides a compelling account of redemption within an evolutionary and theistic context. His reflections on hope are wonderfully deep and incredibly inspiring!
"Whatever else it means, the Resurrection of Jesus suggests that bodies matter to God" (8). Our bodies are both friends and traitors. We have a body and we are body. We love embodied people as embodied beings. "Such is the mystery of the body. Sometimes we know that we are our bodies, that our capacity for life and death makes us who we are. At other times, we feel that we simply inhabit a vessel that is inadequate to contain all that we are. But at all times, it is the body that allows us to reach out for one another" (20). We see the unseen through the reflection of God's glory in others. Paulsell demonstrates how simple acts like bathing, clothing, and nourishing the body are spiritual acts of faith and gratitude.
Chuck Klosterman's new book recounts his “cross-country death trip” in 2003 to visit the locations of famous rock-star deaths. “Instead of going to the places where everything happened, I would go to the places where everything stopped” (13). Along the way, Chuck reflects on life, death, and love through the use of pop culture. For my extended analysis, click HERE.
Bono is a very optimistic person who is aware of his own limitations. Three central passions dominate the book – politics (especially aid for Africa), music, and religion. Bono effortlessly weaves these three themes together in every discussion. While reading his thoughts, one sees how his religion impacts his politics, his politics his music, and vice versa. At the same time, it is clear that Bono has a hard time reconciling all three themes on a personal level. For my extended review click HERE.
At the recommendation of my friend, Maurice Broaddus, I read this Pulitzer Prize winning book. The author committed suicide before it was published. The book is a deliciously fun romp with an insanely intelligent, arrogant, and lazy sociopath named Ignatius Reilly. Throughout the book, his misadventures fueled by his crazy misbehavior lead to the betterment of all those around him. Good fun! Thanks, Maurice!
In preparation for the upcoming movie about Johnny Cash, I read the authorized biography. I have previously read Cash's final autobiography and looked forward to having gaps filled. This book did exactly that. I learned more about his wild younger days. I also got a better picture of the importance of his faith. A great book about an American icon. I can't wait for the movie!
Combining scientific research with the Psalms, Swenson ably demonstrates the inseparability of physical, emotional, psychological, social, and spiritual pain. "Pain that does not go away affects a person's outlook, sense of self, spirituality, and relationship toward others" (4). Pain is paradoxical - it "both demands and defies interpretation" (50). To make matters worse, both too much meaning and no meaning at all can be devastating to the sufferer. Swenson demonstrates how four common ways of explaining pain - (1) deserved pain, (2) pain that improves a person, (3) undeserved pain, and (4) vicarious pain - are helpful; but only to a point. Ultimately, however, "no one interpretation is satisfactory in every case" (64). Swenson offers an analysis of six psalms to provide help in integrating pain into the whole of one's life. The Psalms do not provide answers, but they do provide real experiences of human pain and thus "offer a vocabulary and grammar for understanding and expressing aspects of that experience" (6). I found her analysis of Psalm 102 especially helpful. In it, she demonstrates that pain and suffering are not only questions about God, but also our own mortality. Overall, this book offers helpful insights for those suffering chronic pain. It is not an easy read (the paragraphs are very long and I sometimes lose her in her explanations of the psalms), but it is rewarding.
Although great leaders are celebrated for accomplishing great deeds, it is good leaders – the quiet leaders –that make the biggest difference and effect the greatest change in this world. The most effective leadership is performed by quiet leaders who “patiently, carefully, and incrementally… do what is right – for their organizations, for the people around them, and for themselves – inconspicuously and without casualties” (1). This is an outstanding book on leadership that is easily integrated into a Christian worldview. For my extended analysis, click HERE.
"[T]he fact that some choice is good doesn't necessarily mean that more choice is better" (3). More choices may actually limit rather than enhance freedom. Too much choice causes us to constantly second-guess ourselves, regret what was rejected, and spend an inordinate amount of time on trivial differences. We are not free simply because we have a plethora of options. True freedom comes from living a meaningful, purposeful, satisfied life. The cumulative effect of an endless array of choices - the tyranny of small decisions - is causing substantial distress. Schwartz offers a number of ways to ease the burden and simplify our lives. Instead of seeking the absolutely best option, we should settle for "good enough." It is impossible to check out all the alternatives for every decision we make. It is not an endless array of choices that brings happiness, but the self-imposed limitations of commitments to family and friends. If we do not hold our ground and keep our commitments to the good things in life, "there is a world of marketers out there" ready to convince us "that 'good enough' isn't good enough when 'new and improved' is available" (225). One does not have to accept Schwartz's thesis that less is more to appreciate his arguments about simplifying one's life, the importance of making good choices and sticking with them, and learning to be satisfied with the simple pleasures of life - which, ultimately, are the best pleasures!
Every once and awhile I find it helpful to read a self-help book. This came at just the right time. I was personally helped by the overall outline of the book more than the specific details and comments. My expectations need the reorientation that Cohen provides. I do need to realize that my talents are marketable and worthy of compensation. I don't need to keep proving myself to others. I don't have to carry the weight of the world on my shoulder. I do need to remember to enjoy the ride. Too often, I expect life to suck. I need to be reminded that I am responsible for the decisions I make and that ultimately, (other than God) the approval I need most is my own. If I am not happy with myself then I will not be helpful to others. This book was a good reminder to expect more out of life than mere survival.
This is a gloriously beautiful treatment of the sacrament of space! Because of the incarnation, creation itself is being transformed. It has and is being made into a temple of God's presence. For this reason, space is sacred. "The Christian faith is intensely spatial and thus unique. Many other religions are intent on the nonspatial, the nonmaterial - on the spiritual as unclothed from the fleshly... In contrast, the 'scandal' of Christianity is its materialism, its concreteness, its preoccupation with space" (5). God takes common vessels, common items, and common people and makes them vessels of glory. Through the incarnation the "table in the desert is set, and all of space around it is rendered sacred for the celebration" (184). Jones's insights on sacraments, sacramentals, sacred space, and the importance of an embodied spirituality are absolutely a joy to read and reflect upon. Great book for those interested in an incarnational, ecumenical, and ecclesiastical spirituality!
Discernment is not a virtue for times of crisis, but a way of life. Schmidt offers comfort and correction for those who believe that finding God's will is a search for the one right answer. We should not assume that we have missed God's will if things do not turn out well. "The fact that sometimes things do not turn out well has no bearing on what you and I should choose to do. Some of what is really important for us to do is in fact bound to fail" (xxi). God is with us no matter what! The practice of discernment keeps us, above all, focused on God. "It keeps us from presumption and excessive fervor on the right and from carelessness, sin and a sluggishness of spirit on the left" (2). Finding God's will is not so much about "What am I going to do?" but "What am I going to do for God? This keeps discerning God's will from descending to self-service and self-absorption. Ultimately, godly discernment seeks to discover where the Spirit of God is moving and then aspires to participate in God's work. We discover God working in meeting the needs of others for God's will is to love others. "What is profoundly important to grasp, then, is that doing the will of God is not a matter of grand designs but of daily, commonplace investment in the lives of others" (179). Our questions concerning God's will must be others-directed rather than exclusively self-focused.
A good, but not great, book about reaching out to non-Christians. There are some helpful thoughts and ideas in the book, and certainly, the spirit of the author is warm and welcoming. I just found it funny that he had to spend so much time "proving" that non-Christians are people too! If we Christians really need to be reminded that non-Christians feel, love, think, and wrestle, then we simply need a whack on the behind (or two or three)!
Although David Klinghoffer rejects Jesus as Messiah, he is convinced that the Jewish rejection of Jesus is the ultimate reason for Christianity's worldwide appeal. "Had the Jews embraced Jesus... in every key respect, the Jesus movement might have remained a Jewish sect" (7). Klinghoffer's book is helpful in demonstrating that belief in Jesus as the Jewish Messiah would not have been immediately obvious to his contemporaries. It also highlights how important one's hermeneutic of sacred scripture is: Christian interpretation reads the entire Bible in light of Jesus and sees him everywhere (I know I do), but this is not so easy for Jewish readers steeped in only their Hebrew Bible. For my extended analysis of this book, click HERE.
If we listen uncritically to the self-help machine, we will always feel that we are not living the good life. Sadly, in our frantic search for the good life we may miss out on a good life – the life we presently possess in the muddied mess of our current situation. For my extended analysis of this book, click HERE.
I only read 1/3rd of this book, but I read enough to get its main point. Instead of experiencing paralysis from over-analysis by discovering an explanation for our problems, O'Hanlon invites us to a solution-oriented approach to life, focusing on what we can do to improve our situations. "Problem-oriented and explanation-based theories focus on what is wrong with a person or what went wrong in the past. Solution-oriented therapy highlights what is right with the person, what has worked or been helpful in the past, and what the person can do right now to change things" (10). Solutions can arise from slight, incremental changes. O'Hanlon encourages us to change just one thing and notice the results. "Insanity is doing the same thing over and over again and expecting different results!" (19)
In the summer of 2002, Timothy Beal and his family rented a motor home and traveled across the nation to visit strange and unusual roadside religious attractions. He was curious to discover why people would create such oddities as the World’s Largest Ten Commandments of a life-size replica of Noah’s Ark. The theme that ties all the roadside religious attractions together is their attempt to create sacred space. In their own peculiar manner, “each works to create a space that is set apart in a way that orients it toward and opens it to divine transcendence” (8). As physical beings, we encounter the divine through physical reality. Though the greatest mystics are able to encounter the transcendent in all of reality, few of us are great mystics. Therefore, we need physical aids to remind us of the inherent sanctity of life and the pervasive presence of God. The question: What exactly constitutes sacred space? For my extended analysis of this fascinating book, click HERE!
Contrary to popular opinion from both the left and right, Johnson argues that popular entertainment usually dismissed as lowbrow fluff is steadily making our minds sharper. “For decades, we’ve worked under the assumption that mass culture follows a steadily declining path toward lowest-common-denominator standards, presumably because the ‘masses’ want dumb, simple pleasures and big media companies want to give the masses what they want. But in fact, the exact opposite is happening: the culture is getting more intellectually demanding, not less.” (9)
This is the book on prayer I have been waiting for! For years, I have argued that a greater familiarity with the Psalms results in deeper personal relationship with God and a greater diversity of expression in public worship. Now, I have the perfect resource to offer others that is easy-to-read and presented with pastoral wisdom. For my extended analysis, click HERE.
Did Jesus make a difference in the world? According to Cahill, the answer is yes. Contrary to the cacophony of voices competing to shout the loudest, there is (and has been for nearly a half-century) a broad scholarly consensus about what Jesus taught. Through careful analysis of the New Testament, Cahill demonstrates the power of the world-changing message of Jesus and the Apostles. Rejecting human conventions and class divisions, the Christian message of equality was unique and revolutionary. "The Western values of individual destiny, hope for the future, and justice for all began in he world of the Jews" and was propelled forward with power by Christianity (306). In spite of all its shortcomings, Christianity has carried forth the message of Jesus and changed the world for the better.
This is one of the most profound books on suffering I have read. With a pastor's heart, Schmidt demonstrates how common "reasons" for suffering must be qualified. Reasons like: (1) we suffer because we sin; (2) suffering is God's will; (3) God uses suffering to teach us; (4) we suffer because we don't have faith; and (5) God doesn't will us to suffer, but allows us to suffer are helpful, but only to a point. Most are only partially true, but not the whole truth. When presented as the whole truth, they can do great damage to individuals and society. Ultimately, we must redefine our understanding of power and goodness in order to see that God's goodness is demonstrated in his faithfulness to us and descent into human suffering in Jesus in the power/weakness of the cross.
Incredibly academic and profound treatment of the topic of the relationship between faith and reason as well as the importance of religious symbols and rituals. Though faith and reason are not identical, they do not have to be enemies. Ultimately, however, “Faith will, more than ever, remain what it always was: a leap beyond experience” (142).
Though few people say they are completely or perfectly happy, most people say they are more happy than unhappy, and most people think they will be even happier in the future than they presently are. Since this is the case, happiness is not simply the product of wealth or good fortune. In this book, author Daniel Nettle presents the latest psychological studies in this fascinating field of research. For my extended analysis, click HERE.
Why is any Christian – especially a pastor – reading a book titled On Bullsh*t? That is a fair question. The short answer is this: As a Christian I am concerned about truth, honesty, and authenticity. Unlike lying, which admits the existence of these virtues and seeks to undermine them through deception, bullsh*t has absolutely no interest in truth, honesty, or authenticity. Consequently, “bullsh*t is a greater enemy of the truth than lies are” (61). This is the conclusion of moral philosopher, Harry G. Frankfurt, in his short essay. For my extended analysis, click HERE.
What are the childhood roots of adult happiness? What can parents do to help shape their children to create and sustain joy throughout their lives? Dr. Edward M. Hallowell maintains that five steps – connection, play, practice, mastery, and recognition – provide the basis for raising children who grow up to be happy adults. For my extended analysis, click HERE.
In this book, Professor W. Eugene March makes a case for a generous orthodoxy that maintains the distinctiveness and truthfulness of the Christian faith while openly demonstrating love to all people. Clinging to a “rule of faith” is not enough. We must also seek to express our faith through a commitment to “a rule of love.” Every religious belief and practice must lead to this end – the love of God and the love of others. Anything that undermines, eclipses, or negates this end is misguided. For my extended analysis, click HERE.
According to this book, the main reason Hillary is with Bill is because of the power and prominence it brings her. Her aspirations to obtain the highest seat of power may come true in a way she could never have planned, but that she is currently taking full advantage of. Even though she was well aware of Bill's routine sexcapades (even hiring people to monitor his women for the sake of damage control) she acted surprised by the Lewinsky scandal. By playing up her victim status and her martyr role in remaining with Bill, she gained sympathies from people that had previously disliked her. Now, with her role as Senator of New York, she is primed for a presidential bid in 2008. One reason she did not oppose Howard Dean as DNC is because his extreme left-wing views make her look more centrist. Though she has attempted to remake herself for popular consumption, those close to her say she completely lacks maternal instincts, lies without effort, and is soulless.
Known primarily for her horror tales of vampires, blood, and lust, Anne Rice's new novel is about "the ultimate supernatural hero, the ultimate outsider, the ultimate immortal of them all" (321). After experiencing a reawakening of faith in the last few years, Anne offers "this book to those who know nothing of Jesus Christ in the hope that you will see him in these pages in some form" (321). She writes of Jesus' young boyhood from the first person perspective. This literary device allows us to share Jesus' wrestling with his uniqueness, his powers, and his identity. Rice does an amazing job of portraying Jesus' growing messianic consciousness. For example, Jesus senses something like his own deity, but intentionally suppresses it as well. This is Anne's way of depicting God the Son's intentional self-emptying to identify completely with humanity. No matter what one thinks of Rice's depiction of Jesus, the social, cultural, and political setting is brilliantly captured. We experience the volatility of the times - Roman oppression, zealot uprisings, pillaging of villages etc. - the divisions among Jewish parties, and the confused anticipation for Messiah. Finally, Rice's afterward speaks of her conversion and the research she did for the book. She rejects the conclusions of "skeptical New Testament scholars of the Enlightenment" (312), stating that their arguments about Jesus are "full of conjecture... no more than assumptions piled upon assumptions. Absurd conclusions... reached on the basis of little or no data at all" (313). In contrast to the skeptics, she wants to embrace the Jesus of the Gospels. The research that she has done for this book puts most pastors to shame. I loved this book. I read it in one day. I can't wait for the sequels.
There are plenty of synonyms for "madness" but few for "sane." We tend to focus much on madness and its various expressions, but fail to spend much time defining sanity. For the most part, sanity is simply a word that contrasts with "insane." Just try this exercise: Imagine madness or insanity and numerous characters and images will flow through your mind. Now try to picture sanity. What does it look like? Recognizing this imbalance, Phillips writes, "We are living as if we must know what sanity is because we are so adept at recognizing insanity when we see it... It is as though our common-sense assumption is that if we look after the madness, the sanity will take care of itself. And that because we know what madness is, we must know what sanity is" (27). We do know that sanity is a quality of the mind and not the body, usually described as "soundness." Perhaps sanity is "a talent for transforming madness into something other than itself, of making terror comforting" (48). Perhaps it is setting limits to excessive behavior. Perhaps madness "is a word for too much aggression, or too much frustration, or both" (77). Perhaps sanity is setting limits to self-knowledge for the sake of preserving happiness: "We may claim that we want to know ourselves, that we value above all an intelligent familiarity with ourselves; and we may claim that we want to be sane and are most horrified by the mad, but knowing ourselves and being sane may be mutually exclusive. In which case, the only sanity available to us now may be the madness, the utter mystification, of self-deception" (125). One thing is sure, the sane "never get pleasure from cruelty" (181). Though Phillips final reflections on sanity leave much to be desired - he believes the sane will reject any notion of self-sacrifice (195) - his ruminations along the way are fascinating.
The experience of “senior moments” does not signal the end of a rich mental life. In this book, Goldberg argues that “the aging of the mind has its own triumphs that only age can bring” (18). Though the aging brain does gradually lose its capacity for hard mental work, it gains a capacity for wise insights. As the brain ages, through “cognitive templates” it is able to recognize patterns and apply wisdom to new situations. Thus, Goldberg defines wisdom “as the ability to connect the new with the old, to apply prior experience to the solution of a new problem” (76). Wisdom is the fruit of an active mental life. “The gift of wisdom is a reward, not an entitlement. It has to be earned. And likewise you have to work for your competence” (155). Goldberg advocates cognitive-fitness throughout all life in order to experience a rich mental life. “Just as physical laziness comes at a price, so, too, does mental laziness” (291). Quoting William James, he warns, “Could the youth but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in their plastic state” (156). Good advice for all! (Note: Goldberg also advocates interesting brain-hemisphere theory. He suggests that the left-hemisphere is in charge of routines and the right, novelty. Thus, new learning begins with greater activity in the right that moves, with competency, to the left.)
Are there people God has chosen not to bless? Are humans free in any way, or is everything completely determined? Is God's sovereignty about minute control over every detail or is it about God's freedom to do what God wants - even if it involves creating a world where genuine freedom exists? Does God love all equally and desire all to be saved, or is God's love limited to only the elect? Is salvation really possible for all, or is God's offer of salvation ultimately dishonest, since only the elect can actually respond anyway? Wouldn't divine love employ all available means to rescue someone from ultimate loss? This is just the tip of the iceberg. Walls and Dongell's book is a goldmine concerning the errors of calvinism. With great graciousness they expose calvinism's contradictions and errors. For example, no calvinist uses their calvinism when it comes to personal tragedies. They resort to very Arminian-like explanations. Both calvinists and arminians believe we are saved by grace. But that is where the agreements stop. There are consequences to one's theology - pastorally, ethically, missionally, and practically. Take it from a recovering calvinist, this book will help you put the final nail in the calvinist coffin. It does not glorify God to misrepresent his power and love. The question is not, "How does a sovereign God love?" but "How would a God of perfect love express his sovereignty?" The love of God is not subordinate to the will of God; the will of God is subordinate to the love of God - for God is love!
The challenge for every church leader is learning how to orbit the giant Hairball of the church. Supporting the corporate mission while maintaining one’s individual creative edge is a difficult balancing act, but it is possible. Learning to use the gravitational pull of the Hairball to support and sustain one’s orbit is a key ingredient to this endeavor. For my extended analysis, click HERE.
If this book doesn't help you in growing in christlike character, nothing can. This book is a simplified version of Willard's Renovation of the Heart. It covers the same material, but more simply and accessibly. In other words, it is much more user-friendly than the book it is adapted from. It gives the believer a very straightforward and comprehensive view of God's deep work of character-shaping through spiritual disciplines. The transformation cuts deep. Simpson shows how Christian spiritual formation shapes the mind, feelings, character, body, and relationships. A great introduction for new Christians; a nice reminder for old!
Gempf begins by recounting how his childhood friend, Richie, provoked much thoughtful discussion with the simple phrase, “I wanna ask ya somethin’.” Jesus did the same. The gospels are full of Jesus' questions. Often, Jesus responded to others' questions with his own questions. Ultimately, Gempf concludes that all Jesus' questions are an extension of God's original question to Adam and Eve, "Where are you?" (Gen. 3:9). Great book!
Scot McKnight provides an outstanding and accessible overview of the heart of the Christian faith and practice in his latest book. In spite of the seemingly endless varieties of Christian expression, the gospel “does not belong to one and only one denomination; it belongs to the whole Church” (ix). With this in mind, McKnight offers “a gospel for all of us.” For my extended analysis, click HERE.
Evangelicals have succeeded in doing the impossible: we have domesticated Jesus. We have sanitized him and made him “safe.” We have reduced him to a mascot for mere social etiquette. We have removed his edges and have censored his life in such a way that we are left with a respectable, nice, delicate, agreeable, presentable Jesus. But if we are not following the Jesus of the Gospels, who then are we following? For my extended analysis, click HERE.
Incorporating Trinitarian categories, Standish believes a healthy church seeks God’s eternal purpose, manifests Christ’s incarnational presence, and is motivated by the inspiring power of God’s Spirit. The most important principle is to seek God’s will in all things. This emphasis will create a special – not a perfect – church: “There is no such thing as a perfectly blessed church because there is no perfection in the human realm. Instead, what people notice is that there is something special, something sacred and mysterious going on that leads people to encounter and experience God” (27). Standish invites the church to view the spiritual dimension as the integrating dimension – integrating the spiritual, mental, physical, and relational dimensions of life. He provides a great chart (170) that demonstrates how faith, hope, and love are at the foundation of all good leadership. He writes, “It is important to understand that if your church is struggling, this model can be used to help you discern what to do. My belief is that any time a church struggles, and especially when conflicts begin to develop, it is important to return to an emphasis on the first three phases, and especially the first by working on the foundation. Conflict is often rooted in a lack of trust and faith, pessimism and cynicism, and lack of love and compassion. So it makes sense to work on rebuilding these” (190).
Incorporating the latest brain research, Berns demonstrates that satisfaction arises from novelty. It is for this reason that we enjoy suspense in movies and find pleasure in learning and experiencing new things. Because the release of cortosol (which occurs in stressful situations) is connected to satisfying experiences, Berns concludes that the road to pleasure is often through discomfort. This makes sense in every area of life except for marriage. Relationships are rooted in routine and structure. Too much novelty tends to destabilize them. Berns concludes that pleasure feels good but is transient. "A life without pleasure would be dismal indeed, but, more often than not, the pursuit of pleasure for its own sake leads to its opposite - misery - and does not satisfy the brain" (244). He advocates seeking satisfaction instead. "Satisfaction is an emotion that captures the uniquely human need to impart meaning to one's activities. When you are satisfied, you have found meaning, which I think we'd all agree is more enduring than pleasure or even happiness" (244). Though interesting, I don't think Berns ultimately helps in understanding how satisfaction can be maintained without the consequent need for novelty that creates it.
Dr. Siegel argues that our fears are out of proportion to the real risks. "Fear is a physical reaction to a perceived threat. As long as the danger is direct and real, fear is normal and helps to protect us" (14). Tragically, television and print news does its best to scare us to death in order to attract our interest. How many news teasers end with, "Are you and your family at risk?" causing us to personalize risks that are remote. When the fears don't materialize, the news agencies move on to another topic without apologizing for the hype. Politicians also use fear to their advantage: "Since it is difficult to actually quantify the real risk of disaster, it is easy for politicians to manipulate the public based on fear of the unknown or these worst-case scenarios" (52). Terrorists also use fear to their advantage. Quoting Al Gore, "Terrorism, after all, is the ultimate misuse of fear for political ends. Indeed, its specific goal is to distort the political reality of a nation by creating fear in the general population that is hugely disproportionate to the actual danger the terrorists are capable of posing" (55). All this fear-mongering has caused us to lose the ability to assess risk. It is more likely that we will die in a traffic accident (1 in 7000) than die at the hands of terrorists (1 in 9 million). It is more likely we will die of influenza than bird flu, smallpox, anthrax, West Nile virus, SARS, or whatever else is the current buzz-epidemic.
Rolheiser invites us to recognize our deep longing – and the frustration that arises from our inability to satisfy it – as an authentic indicator of true spirituality. Instead of trivializing our hunger by assuming that it can be satisfied by success, sex, or status, we must recognize it for what it truly is: a cry for God. For my extended review, click HERE.
The cultural-captivity of the contemporary church has caused it to give away much of what it means to be the body of Christ. Fitch’s main thesis “is that evangelicalism by virtue of its marriage to modernity has not only failed to engage the current cultural shifts of postmodernity, it has indeed structured our churches out of meaningful existence” (17). Because individualists assume that God primarily works through individuals, the necessity and importance of the church is lost to contemporary evangelicals. The result: essential aspects of the church – aspects that largely define what it means to be the body of Christ – are farmed out to others. This, according to Fitch, is “the great giveaway” – a giveaway that has occurred in every major area of church life including our definition of success, strategies of evangelism, leadership philosophy, worship, preaching, practice of social justice, spiritual formation, and moral education. The book is full of rich insights and helpful solutions. It deserves to be widely read by pastors, leadership teams, and parishioners. Overall, this is the single best resource I have read that diagnoses significant shortcomings in the church and offers solutions to advance forward and recover what we have lost. For my extended review, click HERE.
Kevin O’Keefe began research on his book, in part, to discover what America thinks of averageness. He asks, “[D]oes being average in our culture mean losing, or winning?” (50) Based on 140 criteria obtained from census information, polls, and various studies, O’Keefe identified the most average town in America (Windham, Connecticut) and after a long search, happened upon a man who met all 140 criteria within that town – Robert Burns (a.k.a. Zooman), a maintenance worker at Windham Tech. Robert is a happy husband, devoted father, good neighbor, faithful worker, committed church-goer, and patriotic citizen. He loves God, family, community, and nation. He is not “great” but he is certainly good. In spite of his averageness, O’Keefe experiences a deep and profound appreciation not only for Robert, but also for ordinary life in all its glory. For my extended reflection, click HERE.
Interested in a lively, spirited debate between two biblical scholars who take different positions on homosexuality. This is a good introduction to the debate. If nothing else, it demontrates how both sides truly attempt to grapple with biblical revelation in regard to this controversial issue.
Former CBS senior correspondent playfully yet seriously tackles extremism on the right and the left. He argues that Americans could use a good dose of civility, mutual respect, and a sense of decency in our shared public space. Both fun and disturbing.
In what way is the Bible authoritative? In and of itself, it has no authority. It is Jesus, the risen Lord, who possesses “all authority” (Matt 28:18). The Bible’s authority arises from its relationship to God in Christ. God’s authority in Christ is delegated and mediated through scripture. The authority does not reside in the text as much as it does in the Christ of whom the text witnesses. Therefore, N. T. Wright speaks of “the authority of God exercised through scripture.” When scripture is viewed in this way, it becomes a transforming tool in the hands of the Spirit. It does not simply convey information but becomes a means of transformation.
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Posted by: Ben Shobert at November 11, 2005 12:38 PM
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