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| 0802412726
| 9780802412720
| 0802412726
| 4.26
| 3,496
| May 01, 2004
| Jan 01, 2015
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liked it
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Of the many practical marriage books which give suggestions for improving your marriage relationship, I've found the Five Love Languages books quite h
Of the many practical marriage books which give suggestions for improving your marriage relationship, I've found the Five Love Languages books quite helpful. Learn how your spouse receives love, and learn to show your love to her in those ways. This book even moves a step closer to the heart of the issue, which many marriage books don’t, by making clear that learning to love your spouse like this is a sacrificial and costly choice to put the other person first. (Some broader reflections: The book still doesn’t resolve the ultimate issue in marriage - since my spouse can never meet my needs perfectly, how is it possible for me to continue to love them with a lifetime of sacrificial and costly love? This is why I recommend books about the meaning of Christian marriage before I recommend more 'practical' marriage books. The key gospel insight is that we can only lay down our lives for our spouses because Jesus has laid down his life for us. Tim Keller’s The Meaning of Marriage was the book which most helped me understand this: “Do for your spouse what God has done for you in Jesus, and the rest will take care of itself.� The Five Love Languages, which isn’t a Christian book in any meaningful way, doesn’t get to the heart of this issue.) Nonetheless, I've found the love language concept a helpful way to grow in understanding my wife, and learning to love her better, and reading this men’s version has encouraged and reminded me a number of ways I can keep growing in this. The “for men� concept is well executed � I think it would help men who don’t often read to get through the book. ...more |
Notes are private!
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1
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Jun 05, 2020
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Jun 11, 2020
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Jun 05, 2020
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Paperback
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| 1784982814
| 9781784982812
| 1784982814
| 4.42
| 1,227
| Sep 2018
| Sep 01, 2018
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it was amazing
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What a brilliant book. An intensely practical, everyday theology of union and communion with God in three Persons. Highly recommended. --------------- What a brilliant book. An intensely practical, everyday theology of union and communion with God in three Persons. Highly recommended. ------------------------- My extended notes and quotes: Chapter One - More Two principles (15): 1. God is known through the three Persons, so we relate to the Father, the Son and the Spirit. 2. Our unity with God in Christ is the basis of our community with God in experience. �> We cannot know God, but we can know the Persons of God, and relate to each of them distinctly. (15-18) �> "Our actions don’t make us Christians� � for our union with God is all his work. But our actions do make a difference to our enjoyment of God� (21) “ACTION: Each day for a week spend some time praying to the Father, and then to the Son, and then to the Spirit. In each case, offer praise or make requests that are particularly related to that Person’s distinctive role in your life.� (24) Chapter Two - Joy Enjoying God as the primary reason to pursue a relationship with God. (30) "Relating to each person of the Trinity involves opening our eyes to the work of each on our day-to-day lives.� (33) "ACTION: Whenever you’re alone this week, start a conversation with your heavenly Father in which you talk to him about whatever is on your mind.� (36) Chapter Three - In Every Pleasure We Can Enjoy the Father’s Generosity “First and foremost, you have communion with the Father by believing he loves you.� (41) “A Fathered World�: ”One way we relate to the Father � one way we enjoy him � is to see these things [“all the good things you’ve enjoyed”] as his gifts�. (41) “Gratitude leads us closer to God�. (47) "ACTION: Each day this week pick something that makes you happy and pray: 'My Father, thank you for this because it’s a lovely gift from you.' � (48) Chapter Four - In Every Hardship We Can Enjoy the Father’s Formation Chapter Five - In Every Prayer We Can Enjoy the Father’s Welcome “The key thing is to think of prayer as relating to your Father rather than performing a task.� (73) "ACTION: Each time you pray this week, start by saying ‘My Father' or ‘Our Father�. � (74) Chapter Six - In Every Failure We Can Enjoy the Son’s Grace "PUTTING IT INTO PRACTICE: Have a go at Owen’s ‘blessed bartering�. Thank back over the past day or week. Make a mental list of all the things you have left undone that you ought to have done, and the things you have done that you ought not to have done. Thank of your sins of thought, word and deed. And then hand them over to Jesus. Imagine them nailed to an empty cross. Stand by the cross and say, ‘Jesus was wounded for my sins�. And then receive from him love, life, righteousness and peace.� (84) Chapter Seven - In Every Pain We Can Enjoy the Son’s Presence Jesus doesn’t feel compassion fatigue! (94-95) Chapter Eight - In Every Supper We Can Enjoy the Son’s Touch “The coming of the Spirit is the coming of Jesus� e.g. Ambassador, Phone call. (102-103) “Communion is an invitation to friendship with Christ: An invitation to enjoy and experience Christ’s presence.�(104) Chapter Nine - In Every Temptation We Can Enjoy the Spirit’s Life Seven examples of the Spirit’s work - six biblical, and one in every conversion! Expectations of the Spirit’s work - two dangers (113): 1. We expect too much. “They expect the glory of heaven now in this life� 2. We expect too little - closer to home. Romans 8:5-11 “Through the Spirit, you can do something today that brings God pleasure. I wonder if you believe that.� (116) e.g. A new car you never drive over 50km/h. “Don’t make your life so safe that you never have cause to notice the Spirit’s work. .. If you want to see the Spirit at work in your life, then attempt things that you feel you can’t do without his help.� (119) Chapter Ten - In Every Groan We Can Enjoy the Spirit’s Hope Romans 8 Chapter Eleven - In Every Word We Can Enjoy the Spirit’s Voice “Spiritual Disciplines� �> “Means of Grace� �> “Means of Communion� (relational) (132) Bible Reading: “The goal is to enjoy God, and planning to read the Bible each day is just the means.� (138) Chapter Twelve - In One Another We Can Enjoy God’s Love “The Christian community is the main context where you experience divine joy.� (143) 1 John 1:3-4. “Word, community and joy all mingle together.� (144) Bonhoeffer: “Christians need other Christians who speak God’s Word to them. They need them again and again when they become uncertain and disheartened because, living by their own resources, they cannot help themselves.� (145) Singing: “We together as God’s people are enjoying God’s grace.� (145) 1 John 2: “You can’t enjoy God's love on your own. � Love for God only becomes complete when you love other people.� (146) 1 John 4:7, 11 “Dear friends, let us love one another, for love comes from God � Dear friends, since God so loved us, we also ought to love one another.� (147) “If we pursue one another’s joy, then our joy and love are made complete. So if you want to find joy, you may need to stop looking for joy and instead start working for the joy of others. The strange fact is the you’ll never really be happy while you’re pursuing your own happiness.� (148) “To give is to gain in the economy of Christ. � To gain a life that is rich and full � a life into which eternity has begun to shine � we need to lose ourselves and show the sacrificial love of the cross.� (148-149) Test: Those preoccupied with their own needs and desires = unhappy. Those who think about others the most = happiest. “The more you deny yourself to love others, the more joy you experience.� (149) “We feel closest to Jesus when we’re serving alongside of him. In the topsy-turvey world of the kingdom of God: - we find ourselves by losing ourselves - we gain most when we give most - we experience fulfilment when we deny ourselves - we feel happy most when we pursue the happiness of others� (150) PUTTING IT INTO PRACTICE: (150-151) - Find someone to pray with one to one - Let people sing to you - Look at people when you take communion - Invite someone for a meal Chapter Thirteen - In Daily Repentance and Faith We Can Enjoy God’s Freedom “The number one reason I don’t enjoy God more than I do: not enough repentance. The problem is not that I sin …� (155) “Think of repentance as the gateway to the pleasures of God.�(156) “You can be an expert at hiding your sin from other people. But it doesn’t bring joy. Chapter Fourteen - Under the Hood 1. THE PRINCIPLE OF THREE AND ONE (170-173) Owen: “The saints have distinct communion with the Father, and the Son, and the Spirit� “Without an encounter with the three Persons, the word “God� has no content for us � but in the Persons of God we have true encounter with the true God.� Owen: “There is no grace whereby our souls go forth to God, no act of divine worship yielded to him, no duty or obedience performed, which is not distinctly related to Father, Son and Spirit.� “� to experience one is to experience all three" 2. THE PRINCIPLE OF UNION AND COMMUNION “Our unity with God in Christ is the basis of our community with God in experience.� Motyer on Exodus: “Status comes by the acts of God; enjoyment by the responsive commitment of obedience. Obedience is not our part in a two-sided bargain, but our grateful response to what the Lord has unilaterally decided and done." ...more |
Notes are private!
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1
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Jan 27, 2020
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May 21, 2020
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Mar 03, 2019
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Paperback
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| 153591520X
| 9781535915205
| 153591520X
| 4.18
| 735
| 2018
| Jun 01, 2018
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really liked it
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Tom Schreiner's account of his "nuanced Cessationism". I enjoyed Schreiner's humility and generosity, acknowledging influential friends and mentors wh
Tom Schreiner's account of his "nuanced Cessationism". I enjoyed Schreiner's humility and generosity, acknowledging influential friends and mentors who hold a different point of view, and admitting he might be wrong on this issue. The first half of the book is a good basic introduction to Spiritual gifts. For those who are focused on the cessationist vs continuationalist debate, this may seem like unnecessary ground work, but I think Schreiner is on the right track -- we too easily get caught up in the theological controversy, and forget that Spiritual gifts are meant to be a thoroughly practical and influential aspect of our Christian lives and church communities. The second section deals with the gifts of prophecy and tongues. Schreiner argues that New Testament prophecy was inerrant and authoritative, which is crucial to his cessationist position. He describes contemporary practices of prophecy as "impressions" rather than prophecy in the NT sense, an activity not specifically described in scripture whereby "God may impress something on a person’s heart and mind, and he may use such impressions to help others in their spiritual walk�. Regarding tongues, Schreiner argues that the New Testament gift of tongues refers uniformly to the ability to speak in other languages, including in 1 Corinthians 14 where the apparent difference to tongues in Acts is explained by the Corinthian situation. If these tongues are interpreted, they are then equivalent to prophecy. Schreiner considers that much contemporary tongue-speaking may be a form of psychological relaxation, which is often harmless and even helpful (per JI Packer) - ecstatic utterances rather than biblical tongue-speaking. Finally, Schreiner outlines his cessationist position. He refutes the cessationist argument based on 1 Corinthians 13:8-12, conceding that this passage is in fact the strongest argument that gifts will continue until Christ's return. However, he argues that this passage does not necessarily indicate that all gifts will continue until then, merely that no gifts will endure into the new creation. Schreiner based his own argument primarily on Ephesians 2:20, the church "built on the foundation of the apostles and prophets". The inerrant and authoritative revelation of the biblical apostles and prophets has ceased now that the foundation of the church is complete with the canon of Scripture, thus these gifts no longer operate. Modern prophecy, if this refers to what Schreiner describes as impressions, and tongue-speaking, if this refers to ecstatic utterances, do not correspond to biblical prophecy or tongues. Regarding the gift of miracles/healing, Schreiner is less confident and bases his conclusions largely on experience and observation. He concludes that while God can and does heal today, and we should pray for this, the gift of healing no longer seems to be in operation. This is loosely based on the view that the biblical clusters of miracles demonstrated the power of the gospel as the church was being established (which would also apply to biblical tongues), and with the conclusion of the canon this gift no longer operates. Personally I'm still sorting through my understanding of these issues, but I find Schreiner's gentle cessationism attractive and persuasive. It seems clear that the authoritative gifts of apostle and prophet no longer operate. Regarding tongues, Schreiner's understanding of 1 Corinthians 14 doesn't seem to be the most natural reading of the text, so I need to give this further thought. I appreciate his view that modern prophecy and tongue-speaking don't correspond to the New Testament gifts anyway, and are not necessarily a problem. Regarding healing, the belief that God does still heal today but that the gift of healing no longer operates does describe my own position, and addresses many of my concerns about the errors and excesses of those who claim the gift of healing today, yet I acknowledge that the biblical basis for this position isn't entirely clear. ...more |
Notes are private!
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1
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Dec 18, 2019
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Apr 29, 2020
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Jun 10, 2018
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Paperback
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| 1784981958
| 9781784981952
| 1784981958
| 4.03
| 841
| 2016
| Oct 03, 2016
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really liked it
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A fantastically helpful gospel-centred approach to the transgender topic, and to sexuality in general. Confident, clear and compassionate. Highly reco
A fantastically helpful gospel-centred approach to the transgender topic, and to sexuality in general. Confident, clear and compassionate. Highly recommended! Chapter 1: A transgender person is someone whose feelings about their gender don't fit with their biological sex. Two common and wrong unthinking emotional responses to avoid summarised under the headings "Yuk" and "Yes". Helpful glossary of current terminology. Chapter 2: The current cultural climate ("iWorld") values individual autonomy and authenticity above all else, meaning that each person is free & encouraged to define their own sexual identity with reference to nothing but their own feelings. Chapter 3: The Christian Response #1 - Creation. Because humans are created by God, we are not free to define who we are, rather true freedom is found in embracing who God has made us to be. "Art restoration": We are works of art created by a master, seeking restoration to our original glory. We are embodied creatures with a high view of our physical bodies, and sexual creatures made either man or woman. However, various cultures have imposed limited/stereotyped views of what it means to be a man or a women, whereas the Bible allows a wider range of ways to express our essential maleness or femaleness. Chapter 4: The Christian Response #2 - Fall. Human sin & rebellion against God has resulted in disordered bodies (including disabilities, some of which cause gender confusion, such as intersex conditions), disordered minds (including physiological disorders, some of which also cause gender confusion, such as gender dysphoria), and most of all, disordered hearts which desire to turn from God's good design (including turning from natural to unnatural sexual behaviour, as described in Romans 1). Chapter 5: The Christian Response #3 - Rescue. Through Jesus, we can find a new identity, security and acceptance, a growing ability to resist the sinful desires of our disordered hearts, and hope to persevere amidst the struggles of disordered bodies and minds. We look forward to the promise of perfectly restored bodies, minds and hearts in the future new creation. Chapter 6: Wisdom. Practical and compassionate advice for responding to various people and situations. When we have a firm basis in the gospel (creation, the fall and rescue), it allows us to confidently and boldly extend a healthy grace and patience as we encourage others to understand and respond to the good news of Jesus as it relates to transgender issues. ...more |
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1
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Jun 02, 2017
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Jun 08, 2017
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Mar 05, 2017
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Perfect Paperback
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| 0310331293
| 9780310331292
| 0310331293
| 4.49
| 3,235
| Mar 03, 1972
| Jan 28, 2012
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really liked it
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MLJ's classic on preaching was more readable that I expected! Inspiring and encouraging, practical and anecdotal, passionate and biblical. Because Llo
MLJ's classic on preaching was more readable that I expected! Inspiring and encouraging, practical and anecdotal, passionate and biblical. Because Lloyd-Jones is so black and white about every issue, he is entertaining to read - you either agree wholeheartedly or disagree wholeheartedly. A few highlights: - I really appreciate his passionate defence of preaching as the primary and central activity of ministry. - The purpose of preaching: A transforming encounter with God. - The content of preaching: The gospel. "Preaching must be theological", i.e. instead of preaching individual texts in isolation, preach the whole plan of salvation all the time. - Good chapter on the call to ministry ("Chapter Six - The Preacher"). I would think that someone considering ministry could read this chapter and leave the whole book until later. - "Preach the gospel, don't preach about the gospel", i.e. apply it directly to your hearers. - Various firmly held positions on disputable matters: discussion groups are wrong, any reasoning in evangelistic preaching is wrong, evangelistic and instructional preaching must be kept separate, etc etc. - Good reminder that there will always be non-Christians in every church. - Great division between the weekly preparation of the preacher (prayer, personal bible reading, reading widely) and the weekly preparation of the sermon. - Lots of very practical comments giving MLJ's opinion about various specific matters (notes vs full text, illustrations, patterns of preparation, preparing series, etc etc) - Preachers should not directly pressure the will, but first address the mind (convince of the truth) and then the affections (help feel the weight of the issue) and so only indirectly the will. "Obedience is the result of an enlightened mind and a softened heart" - Memorable final chapter on the "unction the Holy Spirit" in preaching. - The 2011 edition was helpful I think. The section heading were particularly helpful, and the brief essays helped clarify and highlight some of the most memorable aspects of the book. ...more |
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1
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Mar 25, 2016
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May 2016
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Mar 08, 2014
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Hardcover
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| 1581348460
| 9781581348460
| 1581348460
| 4.20
| 1,929
| Sep 07, 2007
| Sep 07, 2007
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really liked it
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An encouraging and direct book about evangelism which covers a lot of ground in a short space. Here's a summary I made after reading this with a group
An encouraging and direct book about evangelism which covers a lot of ground in a short space. Here's a summary I made after reading this with a group at our church: ----------------------- INTRODUCTION - Amazing story about John Harper, Titanic evangelist CHAPTER ONE: Why Don’t We Evangelise? �> Five common reasons �> Solution: Plan to stop not evangelising: 1. Pray, 2. Plan, 3. Accept that this is our job, 4. Understand that all Christians must evangelise, 5. Be Faithful to God instead of letting other people rule our motivations, 6. Risk, 7. Prepare, 8. Look for the opportunities, 9. Love others by evangelising, 10. Fear God, not people, 11. Stop using the excuse of God’s sovereignty, 12. Consider Jesus and don’t lose heart (Heb 12:3). CHAPTER TWO: What is the Gospel? �> What it’s not: - Simply that we are ok - Simply that God is love - Simply that Jesus wants to be our friend - That we should live rightly �> What is the gospel? Page 43: 1. God made us to know him; 2. We sinned and cut ourselves off from him, 3. The life , death and resurrection of Jesus which has fulfilled the law and taken our punishment; 4. We are called to repent and trust in Jesus to receive forgiveness and eternal life. CHAPTER THREE: Who Should Evangelise? �> All Christians, equipped as members of their local church, working together. CHAPTER FOUR: How Should We Evangelise? �> With Honesty, Urgency and Joy. �> Specifically: 1.Pray, 2. Use the Bible, 3. Be clear, 4. Provoke self-reflection, 5. Use the church. CHAPTER FIVE: What Isn’t Evangelism? 1. Imposition: We can’t force anyone to believe, we simply tell the good news. 2. Personal Testimony: This is powerful, but make sure include the actual message of the gospel. 3. Social Action and Public Involvement: They commend the gospel, but don’t actually share it. 4. Apologetics: Can be helpful, can be unhelpful, but by itself isn’t sharing the gospel message. 5. The Results of Evangelism: We can’t control these and shouldn’t try � we simply tell the gospel. CHAPTER SIX: What Should We Do After We Evangelise? �> Negative responses (“Undecided", “Not now", “No, never�): Clarify unclear responses, be patient, respect people's decisions, don’t keep sharing if unwelcome, pray and live the gospel. �> Positive responses: Bring into the church, teach what it means to follow Jesus, wait for fruit to be seen over time. CHAPTER SEVEN: Why Should We Evangelise? - A desire to be obedient - Love for the lose - Love for God Encouragements to Evangelise: 1. Ask people about their testimonies, 2. Consider the reality of hell, 3. Consider the encouragement of God’s sovereignty, 4. Meditate on the gospel, 5. Consider the cross. CONCLUSION: “Closing the Sale� - Don’t be tempted to change the message in order to get a response or “close the sale�. APPENDIX: A Word to Pastors - Practical and realistic encouragements regarding a pastor’s role in building a culture of evangelism in a church. ...more |
Notes are private!
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1
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Apr 30, 2020
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May 05, 2020
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Mar 08, 2014
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Paperback
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| 0800637666
| 9780800637668
| 0800637666
| 4.06
| 1,338
| Nov 14, 2005
| Jan 15, 2006
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really liked it
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As a wannabe historian, I love N.T. Wright's attention to the first century context of the New Testament. His "overarching Biblical meta-narrative" se
As a wannabe historian, I love N.T. Wright's attention to the first century context of the New Testament. His "overarching Biblical meta-narrative" seems to me a lot like the Biblical Theology of Graham Goldsworthy, Christopher Wright etc. which has been fundamental to my own understanding of the Bible. He writes with clarity and freshness, and throws around hearty criticisms at anyone who catches his attention, which keeps things interesting! (If you can figure out who exactly he is disagreeing with). Regarding the big issue of justification, my cautious and uninformed conclusion (since this is first I've read from N.T Wright on the topic) is that it seems to have more to do terminology than theology. Because Wright builds his own categories from scratch, drawing them from the Jewish backgrounds to the New Testament (which is one of his greatest strengths), it's easy to misunderstand him. If you're interested in wading through the 1000 word book review I wrote for my M.Div, see below. ------------------------ Paul in Fresh Perspective is a concise summary of N. T. Wright’s controversial and provocative perspective on Pauline theology. It was originally presented in lectures form and occasional colloquialisms remain. It is academic enough to not be described as popular, yet much more accessible than his major academic works. Wright has avoided footnotes for the most part, yet the text is quite dense, particularly in exegetical sections. The book is well organized, with an introduction, three chapters discussing unifying themes that undergird Pauline thought, three chapters outlining major topical divisions of Pauline theology, and a conclusion. Wright manages to present a reasonably comprehensive coverage of Paul in only 195 pages, containing a good deal of exegesis yet rarely getting bogged down. He is a gifted wordsmith who writes with clarity and freshness and as a result he produces theology and exegesis that is accessible and often inspiring. The book presumes at least an introductory knowledge of Pauline theology, and Wright is equally at home criticising mainstream liberal scholarship as well as conservative evangelical scholarship. Chapter One, ‘Paul’s World and Paul’s Legacy�, displays Wright’s greatest strength and the most distinctive feature of his writing. That is, the painstakingly close attention he gives to the first century context of the New Testament. Wright explains that Paul lived in three worlds: Second Temple Judaism, Hellenistic culture and Roman Imperialism while in fact belonging to a fourth world, “the family of the Messiah� (6). The rest of the book examines the interplay between these various worlds. “For Paul, to be ‘in the Messiah� � meant embracing an identity rooted in Judaism, lived out in the Hellenistic world, and placing a counter claim against Caesar’s aspiration to world domination� (6). Wright then discusses the importance of narrative in his understanding of Paul, a natural consequence of his focus on Paul’s Old Testament heritage. He argues that Paul’s message exists in the context of the overall biblical metanarrative, continuing with the Old Testament but decisively reshaped by the coming of Jesus. This is “how stories worked in the ancient world � a small allusion could and did summon up an entire implicit narrative� (8). This is another foundational element of Wright’s approach, and echoes throughout the entire book. “Understanding what that story is and how this chapter is indeed a radically new moment within it provides one of the central clues to everything else [Paul] says� (9). In the chapters two, three and four, Wright draws significant themes from this overarching metanarrative that inform and illuminate our understanding of Paul. First he examines the Creation and Covenant. On one hand the covenant addressed the problem of sin in the created world, yet on the other the Creator God is called on to solve the failings of the covenant. Wright proposes that in Pauline thought, the Creator has acted to fulfil the covenant in Christ and to renew both creation and covenant. These twin themes “offer a context, an implicit narrative, within which we can grasp� Paul’s thought. Chapter three pairs the related themes of Messiah and Apocalyptic. Wright demonstrates that Paul believed Jesus to be the long awaited Jewish Messiah. Wright argues that as a result, Paul’s outlook is much more apocalyptic than usually realised. “Paul believes that the ultimate, dramatic apocalypse, the great unveiling of all God’s mysteries � has already come about in and through the events concerning the Messiah, Jesus� (52). Wright draws out the tension between the continuity evident in the Messiah’s long awaited coming and the discontinuity of the unexpected and shocking events of the cross. This introduces Wright’s third thematic pair, Gospel and Empire. Since Jesus was the Messianic Lord of all, Paul framed his message in a way that deliberately subverted Imperial Roman Ideology. In brief, “Jesus is Lord and Caesar is not� (69). Ideas like freedom, justice, peace, salvation, gospel, the climax of history and the divine Son of God, all which were evident in Imperial propaganda, were thus contrasted sharply with the claims of Christ. Having laid these thematic foundations, in chapters five, six and seven Wright outlines systematic categories for organising Pauline theology. He adopts the same structure in each chapter. The Jewish origins of the doctrine are outlined before the bulk of each chapter searches various New Testament texts for Paul’s redefinition of each topic in light of the coming of Jesus and of the Spirit. Finally, in each chapter Wright outlines the implications for reading the Old Testament, interacting with paganism and the everyday life of the church. Chapter five, Rethinking God, examines Paul’s reframing of Jewish Monotheism to incorporate both Jesus and the Spirit. Chapter six, Reworking God’s People, concerns the topic of election and Paul’s emphasis on the extension of membership in God’s on justification, arguing that justification refers not to the moment of conversion but to God’s declaration following conversion that someone belongs to his people. Chapter seven, Reimagining God’s Future, examines Pauline eschatology, which Wright says remained “deeply Jewish in it’s shape and emphasis� but had now been fulfilled in Jesus. He traces the elements of Jewish eschatology that Paul believed had already been fulfilled in Christ, plus those now promised in Christ but yet to occur. Finally he notes the eschatological outpouring of the Spirit which enabled believers to live out their justification. Chapter 8, Jesus, Paul and the task of the Church, is a collection of leftovers in which Wright defends the different emphases of Jesus and Paul, discusses Paul’s apostolic calling and makes some brief contemporary applications. Paul: In Fresh Perspective is an insightful and original treatment of Pauline theology. N T. Wright can be difficult to evaluate, particularly because he characteristically constructs his own categories rather than utilising conventional points of reference. Because he genuinely engages with mainstream scholarship rather than dismissing it out of hand, he treads territory that may be uncomfortable for some conservative readers. His cheerful willingness to launch criticisms at all comers also adds to the air of controversy that surrounds him. Yet despite this, he is far from unorthodox, and is rightly described as a “traditionalist Bible scholar�. Wright has significant contributions to make to Pauline scholarship. His focus on the New Testament’s first century context illuminates many difficult passages. Likewise, the Biblical metanarrative which is always on view informs and draws together the various themes within Pauline theology. Paul: In Fresh Perspective is engaging, challenging, remarkably thorough and at times inspiring. ...more |
Notes are private!
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1
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Oct 29, 2013
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Oct 31, 2013
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Oct 29, 2013
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Hardcover
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| 3.77
| 344
| Oct 09, 2006
| Oct 09, 2006
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liked it
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My first multiple views theology book. I had been skeptical about these, thinking that they were "canned theology", but I think I've been won over. It
My first multiple views theology book. I had been skeptical about these, thinking that they were "canned theology", but I think I've been won over. It turns out they are an efficient way to get your head around a controversial issue by engaging directly with theologians arguing for their own position. There are weaknesses to the format of course, and in this case it's a shame the Christus Victor and Penal Substitution views appeared to be in conflict. If you're interested in reading the 1000 words I wrote for my M.Div review, see below. (In summary, I naturally settle with Penal Substitution, but I think it needs to be balanced by Christus Victor.) ----------------------- 'The Nature of the Atonement: Four Views' presents four different perspectives on the nature of the Atonement. The book aims to “help Christians understand the issues, grasp the differences and proceed toward a clearer articulation of their understanding of the atonement� (back cover), and it succeeds in this goal. In the introduction Eddy and Beilby outline the historical context of the debate. The body of the book comprises four essays, each followed by responses from the other contributors. The format has two significant strengths. It is an efficient way to gain an introductory overview of a controversial topic and it allows the reader to engage directly with a variety of theologians, each arguing for their own position. However, the format also has significant weaknesses. The content is necessarily brief and thus introductory at best. The book lacked a consistent approach shared by all contributors, making some chapters less helpful than others. The adversarial structure (whereby the contributors respond to each other) is not ideally suited to the topic because of the amount of agreement between the different authors, whose disagreements concern the relative importance of the positions rather than their validity. This structure also lends itself to repetition, since in their responses the contributors often repeated the arguments from their own chapters. The book was unfortunately weakened by the exclusion of the Christus Exemplar view due to the untimely death of the intended contributor of that chapter. In section one, Greg Boyd represents the Christus Victor view. Boyd argues that the fundamental achievement of the atonement was that “God defeated the devil�(24), and all other atonement motifs are “best understood within this context�(24). He begins by outlining the warfare motif throughout Scripture before discussing the many New Testament passages that concern Christ’s victory over Satan, convincingly suggesting that only the Christus Victor motif captures the cosmic nature of Christ’s achievement. Boyd argues effectively that Christ’s entire ministry was concerned with “manifesting the reign of God and vanquishing the reign of the destructive powers�(40). The weakness of Boyd’s argument is his inability to explain exactly how Christ defeated the devil. He lists various acts of love from Christ’s ministry, concluding rather vaguely that Christ was “conquering evil with love� (39) . Boyd then argues that other atonement theories can be incorporated within the Christus Victor model. At this point he affirms substitutionary atonement but rejects penal substitution, suggesting that Jesus experienced God’s wrath only indirectly at the hand of evil powers. Schreiner’s response rightly points out that Boyd does not do justice to the Biblical emphasis on forgiveness of sin, and thus “he lacks clarity in explaining how Christ’s death led to triumph over demonic powers�(52). Reichenbach makes an interesting point in his response by juxtaposing Boyd’s well-known Open Theism with his Christus Victor position, asking whether according to this view God’s final victory is necessarily uncertain? In section two, Tom Schreiner presents the Penal Substitution view. The key to his definition is that “the punishment and penalty we deserved was laid on Jesus Christ instead of us�(67). He argues that Penal Substitution is the “anchor and foundation�(67) of the other atonement motifs. He briefly demonstrates that this satisfaction of God’s justice is at the root of all other atonement views, including Christus Victor, the healing view and others. Schreiner outlines the Biblical basis for atonement under the categories of the sinfulness of man, the holiness of God and the sacrifice of Christ. Finally, he highlights the Biblical connection between Christ’s sacrifice on our behalf and our own ethical response of following Christ’s example, anticipating the argument that a legal understanding of atonement removes motivation for Christian obedience. Green provides a helpful response to Schreiner’s chapter, noting that Schreiner relies heavily on concepts from broader reformed theology in his defence of Penal Substitution, which limits the effectiveness of his argument, especially to those from other traditions. In section three, Bruce Reichenbach presents the healing view of the atonement. He argues that in the atonement, Jesus “takes on our sin and suffering � to restore us to shalom�(142). Reichenbach begins by examining the biblical human condition characterised by sin and suffering and traces God’s Old Testament role as a healer, especially by examining the sacrificial system and the suffering servant in Isaiah. He then examines Jesus� role as a physical and spiritual healer, culminating with him bearing our afflictions on the cross. As each of the other contributors point out in their responses, Reichenbach provides a good summary of the healing view, but fails to argue that it ought to be considered the primary motif. Since Reichenbach leaves this unresolved, Boyd argues that healing in fact results from Christ’s victory over evil, and Schreiner argues that healing in fact results from Christ’s taking the penalty for our sin. In section four, Joel Green argues for what he calls the Kaleidoscopic view of the atonement. Green argues that in light of the multiple atonement motifs evident in scripture, we ought not attempt to isolate any one in particular as primary. He begins by helpfully noting that the historical and salvation-history contexts are crucial in clarifying our understanding of Christ’s death. Green then outlines briefly the various atonement motifs found in scripture, and notes that all are needed to fully understand the atonement. As Boyd and Schreiner observe in their responses, while this is undoubtedly true, it does not rule out the possibility that one or two of these motifs ought to be considered central or foundational. Further, both Boyd and Reichenbach warn that without a central unifying understanding of the atonement, its message risks becoming relativised according to the interpreter’s cultural context. It is unfortunate that the Christus Victor view and the Penal Substitution view are presented as being in conflict in The Nature of the Atonement: Four Views. This may be because Boyd himself strongly rejects penal substitution and Schreiner strongly affirms it, and perhaps also because Boyd, an Open Theist, and Schreiner, a reformed theologian, occupy such different positions within the evangelical spectrum. This is unfortunate because these two views seem to complement each other well, and together may provide the foundational, primary atonement motif for which the book seeks. The major weakness of the Christus Victor view is that it is unable to explain exactly how the atonement occurs, which is remedied by Penal Substitution. The major weakness of the Penal Substitution view is that risks neglecting the cosmic perspective of God’s victorious reign, which Christus Victor remedies. Together, Christus Victor and Penal Substitution offer a foundational, satisfying motif for understanding and proclaiming the nature of the atonement. ...more |
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Sep 25, 2013
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Oct 14, 2013
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Sep 25, 2013
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| 0310273080
| 9780310273080
| 0310273080
| 3.79
| 24,585
| Jan 01, 2005
| Jul 09, 2006
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it was ok
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I liked this book more than I expected. If I had read it years ago before knowing the direction Rob Bell has taken since he wrote this, I might have l
I liked this book more than I expected. If I had read it years ago before knowing the direction Rob Bell has taken since he wrote this, I might have liked it a lot more. But because I have read some of his recent books, I couldn't help but 'fill in' some of his characteristic silences, pauses and rhetorical questions with the answers he has more recently provided. Overall: Rob Bell asks helpful, uncomfortable questions of the church establishment. It's his answers that aren't that helpful. He emphasises those aspects of Christianity which have currency in our culture at present -- love, acceptance, forgiveness, grace etc. But he's very light on those elements of the gospel which are counter cultural -- e.g. Jesus death and resurrection to remove our sins and reunite us to God, a gospel that is distinctive, confronting and offensive to the world. It is easy to misunderstand Rob Bell, to fill the gaps with your own assumptions. Christian readers may assume the gospel message, and thus be quite encouraged. Non-Christian readers might assume a postmodern relativity and pluralism, and also be encouraged in their existing beliefs. Rob Bell builds great bridges to non-Christians, but does he ask people to walk over them, or does he stay on the other side and chat? I will say there was quite a lot of encouraging stuff in this book, mixed in with stuff I can't agree with. Chapter 1 was about the need to update Christian doctrine to make it relevant to contemporary society, so he lost me there. I think he overstates (significantly) the unknowableness of God and the open ended nature of the Bible. I quite appreciated the emphasis on the Jewish context of the New Testament in Chapters 2, 3 & 5. Chapter 4 was a great chapter on being real, letting Jesus heal your soul, seeking restoration (shalom) not just forgiveness -- I was encouraged by this chapter. I appreciated some of the content on our new identity and hope in Chapters 6 & 7, but that may have been because I was bringing a lot of underlying gospel assumptions to those chapters which were not explicitly present. I noticed the seeds of his rejection of Hell (fully developed in Love Wins) in a few places. Whenever I read these books (emerging church books, for want of a better label), I have the same frustration. What version of Christianity are they reacting against? It's just not a version I'm familiar with. Maybe it's because I'm Australian, so I haven't really encountered the worst examples of U.S. evangelicalism. But my response is always the same: addressing these (very significant) issues doesn't require an updated gospel, doesn't require the relegation of the Bible to a place of lesser authority. Careful reading of the Bible ("good exegesis") provides all the correction needed. We need to call people back to wholeheartedly living for Jesus, based on the historic, orthodox Christian understanding of the Bible, not invite them to move on to a 'new way of being Christian'. ...more |
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May 08, 2013
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May 16, 2013
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May 08, 2013
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| 0664223273
| 9780664223274
| 0664223273
| 4.33
| 294
| Jun 30, 2004
| Aug 02, 2005
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really liked it
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Loved it. A weighty tome of academic theology yet still interesting and relevant. Although it's possible that I'm not thinking straight, given that I
Loved it. A weighty tome of academic theology yet still interesting and relevant. Although it's possible that I'm not thinking straight, given that I am currently up to my neck in theology for my M.Div. I need to read it again slowly, I had to rush through to finish it in time to submit a book review, which is posted below. Apologies if it's overly theological :) -------------- The Drama of Doctrine by Kevin Vanhoozer is a convincing attempt to establish a fresh approach to Christian doctrine � Canonical-Linguistic theology. Vanhoozer observes with concern the decline of doctrine in contemporary Christian churches, and argues that theology is desperately needed as a vital foundation for the life of the church. “Sound doctrine � authoritative teaching � is vital for the life of the church, and hence for the life of the world� (page 3). The Canonical-Linguistic approach to theology attempts to take seriously the constructive contributions of postmodern literary theory without abandoning the essential foundations of historic Christian orthodoxy. The distinctive feature of The Drama of Doctrine is Vanhoozer’s use of a theatrical metaphor to describe his theological approach. He believes that theatrical performance provides a helpful picture of balance between faithfulness to an authoritative script on one hand and the necessity for interpretation and response on the other. Thus he describes the gospel as a Divine Theo-Drama, scripture as the script, the theologian as a dramatic adviser, the Spirit as the director, perhaps assisted by church leadership and Christians as the actors. This metaphor did seem more confusing than helpful in the early stages of the book, leading me to wonder why Vanhoozer was so enthusiastic towards it! However as his argument developed, the theatrical metaphor began to prove its worth as a unifying motif that kept the entire picture on view even as individual chapters dealt with specific issues in detail. At times the metaphor seemed a little over stretched: for example Vanhoozer seems uncertain about the role of the director, at times attributing it to the Holy Spirit, at times to church leadership and at times to both together. None the less, the strength of the dramatic imagery was that it continually kept Vanhoozer’s main emphasis on view: Theology must be applied, enacted, lived out and “performed� to be genuinely faithful. In advancing a theory of Canonical-Linguistic theology, Vanhoozer is consciously responding to George Lindbeck’s Cultural-Linguistic approach to theology (10). This comparison highlights Vanhoozer’s attempt to adopt the best features of postmodernism without abandoning the best features of historic theological approaches. In agreement with Lindbeck, Vanhoozer accepts the postmodern linguistic emphasis � “meaning and truth are crucially related to language use� (16). In contrast, however, Vanhoozer locates authority not in the culture of the church but in the biblical canon. He aims to “reclaim the principle of sola scriptura while nevertheless recognizing the role of the Holy Spirit and the church’s cultural and historical context in the development of doctrine� (32). In chapters nine and ten Vanhoozer lists six defining terms that characterise this dual approach. Canonical-Linguistic theology, says Vanhoozer is postpropositionalist: propositionalist in that it doe not abandon propositions, post- in that it recognises a “plurality of communicative practices� (273) in Scripture which cannot be reduced to propositions alone. It is postconservative, holding the church accountable to authoritative scripture while recognising the complexities of language and genre and the need for imaginative interpretation. It is postfoundationalist in that Christ is still the foundation, but more than propositions about Christ are needed to define this. Further, Canonical-Linguistic theology is prosaic in its down-to-earth, everyday character, concerning the way “Christians should speak and act in everyday situations to the glory of God� (310). It is phronetic, in that it concerns ‘deliberating well� in order to make decisions about specific life situations. Finally, it is prophetic in its call to witness, to speak up, to exercise judgement and confront situations with the word of God. The Drama of Doctrine is arranged in four parts. Part one, “The Drama�, examines the central message of Christian theology. Vanhoozer draws together the nature of the triune God, the acts of God in the world and the speech of God in scripture into a single concept � ‘triune communicative action�. He refutes the notion of epic theology because it overemphasises believing, lyric theology because it overemphasises feeling and narrative theology because it overemphasises doing. In place of each he proposes a directive account of the nature of doctrine: “Doctrine is direction for the Christian’s fitting participation in the drama of redemption� (110). This section contained some excellent and clear discussions of the sweep of the biblical storyline and the dangers of heresy. Part Two, “The Script�, is an extended argument for the authoritative role of the biblical Canon for Christian theology. In Part Three, “The Dramaturge�, examines the precise role of theology in Vanhoozer’s system. Given that Vanhoozer has to explain exactly what a dramaturge is, and notes that most theatrical productions in fact do not make use of one, perhaps the theatrical metaphor is stretched a little here. None the less, Vanhoozer argue that the role of theology coincides with the role of the dramaturge � to advise the church on the task of performing the drama of redemption faithfully according to the canonical script. Part Four, “The Performance�, completes the metaphor by identifying the church and individual Christians as the actors who live out the drama. This is the climax of a strong theme throughout the book: Theology must be oriented towards practical wisdom; faithful interpretation of scripture must issue forth in lives lived to the glory of God. In The Drama of Doctrine, Kevin Vanhoozer has managed to write an engaging, readable work of theology that is still thoroughly academic. He was able to discuss complex theological arguments while remaining accessible to an introductory reader like myself. Mush of the book uses simple and everyday language, allowing for the use of technical theological terminology when called for. The book is well structured and makes very helpful use of regular summary statements to recap previous content. The Drama of Doctrine presents a convincing, scriptural approach to the task of theology that takes seriously the strengths of postmodern thought without stumbling over its weaknesses. In addition, the book is practically and pastorally encouraging. Vanhoozer is able to connect his theological argument with the everyday affair of ministry in the local church. For example, Vanhoozer encourages church leaders to be guided by robust theology as they lead and preach in their local congregation, and to utilise doctrine to guide Christians in living faithfully for the glory of God day by day. Finally, I was encouraged to persevere in the task of ministry by Vanhoozer’s reminder of the Christian privilege of being caught up in the divine drama of redemption and living in response day by day. ...more |
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May 06, 2013
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May 22, 2013
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Apr 27, 2013
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| 1596380845
| 9781596380844
| 1596380845
| 4.02
| 44
| Nov 01, 2010
| Nov 01, 2010
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liked it
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A readable yet still thorough Biblical Theology of James that I enjoyed reading for a Bible College book review, full text posted below. -------------- A readable yet still thorough Biblical Theology of James that I enjoyed reading for a Bible College book review, full text posted below. ----------------------- A Theology of James by Christopher Morgan is a biblical theology of the Letter of James which aims to provide the “substantial content� of academic books while “striving for the readability� of semi-popular books (ix). Although this aspiration is quite common among commentaries and theological books it is a difficult balance to achieve. Yet, the glowing endorsements inside the front cover from an impressive number of eminent reformed scholars (such as Tom Schreiner, Wayne Grudem, John Frame and Bryan Chapel) indicate that Christopher Morgan may have achieved this goal. Morgan is well qualified for the task, having on an academic level written a commentary on James and on a popular level preached through James twice as a pastor (42). The introduction is engaging and interesting. In keeping with the aim of the book, Morgan argues that ‘academic� examinations of the theology of James will be fruitful and relevant for everyday life in our churches. Pastors and church leaders, he says, are inspired in their ministry by the biblical vision of “what the church can and should be� (xiii) � a community of passion, obedience, witness, generosity and unity (xiii-xvi). All to often however, they encounter and struggle with the “disheartening reality� (xiv) that churches rarely live up to this biblical vision. How are we to deal with tension? Morgan answers that the theology of the letter of James, “written to real life churches with real life problems� (xiv) can encourage church leaders as they lead their communities in this tension of the “already and the not yet� (xiv). He also argues that a biblical theology approach to James more effectively draws out the overarching themes of the letter that might be otherwise obscured. He give a useful analogy of the different types of theology: walking through a landscape (biblical exegesis), driving through it (biblical theology) or flying over it (systematic theology). Chapter One, ‘James in Context�, addresses issues of authorship, date, recipients and so on. Overall, some sections of the book live up to the aimed-for readable, accessible theology book and other sections are written in a less engaging, more typically academic approach. This chapter begins with an excellent conversational discussion about the identity of the author of the letter. It deals with the important issues, incorporates wide ranging and relevant material from other New Testament books and interacts with scholarship on the issues without going overboard. The remainder of the chapter, however, is a fairly standard academically toned survey that doesn’t distinguish itself from any other commentary on James. Chapter Two, “Influences on James� Thought�, examines the influence in James� thought of Old Testament law, prophets, wisdom literature and the teachings of Jesus. This is a fairly dense chapter that includes several somewhat tedious itemised lists of Bible passages. At times throughout the book it seems that Morgan is torn between his two goals. On one hand, he aims to produce a readable, semi-popular book. On the other hand, several times he takes the opportunity to give extended treatment to specialised issues that are not usually given space in commentaries or shorter articles on the letter of James. At times the two goals seem mutually exclusive, and had some of this specialised material been placed in appendices the book might have been more readable. In Chapter Three, Morgan argues that the single unifying theme of the letter is in fact a combination of three themes � “wisdom for consistency in the community�. This is a helpful and succinct chapter as Morgan demonstrates familiarity with other scholarly proposals while convincingly arguing for his own thesis. This three-part theme is a practical, helpful summary for a popular level audience that Morgan refers to often throughout the remainder of the book. In Chapters Four to Nine, Morgan examines each significant sub-theme in turn: wisdom, consistency, suffering, the poor, words and finally God’s word and law. In each chapter he gives a brief introduction before examining all the passages in James that relate the theme in question. These are helpful, readable chapters that clearly explain James� main themes. The practical applications of the letter of James are clearly evident, but Morgan himself makes no effort to draw out modern day applications. I think some attempt at practical application would have enhanced the work as a semi-popular book. The other noticeable weakness of these chapters is that because many passages of James address multiple themes, repetition becomes a problem -- some passages are examined afresh in almost every chapter. Chapter Ten addresses the relationship between James and Paul, and this is one of the best chapters in the book. This is probably the theological issue that lay readers, the intended audience, will be most interested in and Morgan’s explanation is concise and satisfying without being technical. He explains the three main positions (‘James vs Paul�, ‘James vs Paulinism� and ‘James without Reference to Paul�), gives a fair and convincing analysis of each � making a point of disagreeing with John Piper in the process (130) � before endorsing the third position. His gospel centred theological explanation of James 2:14-26 is a highlight (137-142). In Chapter 11, “A Sketch of James� Theology�, Morgan examines James� theology under traditional systematic headings. Some sections, for example those concerning God, humanity and sin and eschatology were little more than verse references listed by category. The sections on Jesus and the church, on the other hand, were much more interesting and varied, contributing to his overall theme and suiting the purpose of the book. Chapter 12, “Theology at Work�, develops the idea that James bases most of his practical exhortations on his theological foundations, especially his doctrine of God. Despite this great concept, which suits the book’s “applicable theology� genre, the chapter unfortunately falls victim to repetition and redundancy, with most of the content having been addressed multiple times already. Chapter 13, “James for the 21st Century Church�, seemed to promise some modern day application at last! Alas, the few broad, brief points Morgan raised in this three-page chapter were unsatisfying. I enjoyed A Theology of James by Christopher Morgan. As I read it, I was encouraged and confronted by the teachings of James. Overall it succeeds in its purpose, being both readable and genuinely theological. I did weary of the repetition by the end of the book, and had Morgan made more of an effort to incorporate some points of modern day application the book would have been improved. The book makes worthy contributions to the academic study of James, and yet is also an accessible book that would make a great entry-level introduction to serious theology for an interested lay reader. ...more |
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May 04, 2013
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Apr 14, 2013
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| 0890513783
| 9780890513781
| 0890513783
| 4.01
| 135
| Jun 01, 2002
| Jul 01, 2002
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did not like it
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Ken Ham's basic argument is as follows: Evangelism is no longer as effective as it used to be (i.e. "Why Won't They Listen?") because foundational Chr
Ken Ham's basic argument is as follows: Evangelism is no longer as effective as it used to be (i.e. "Why Won't They Listen?") because foundational Christian beliefs are no longer present in our culture. This is due to the influence of humanistic evolutionary teaching which has undermined the authority of the Bible. Thus, the church needs to fight back against evolution through "creation evangelism" in order to re-establish Christian moral values and allow successful evangelism. On one level I have quite a lot in common with Ken Ham in this book. I share his belief in a literal creation. I agree with his critique of outdated evangelistic methods which presuppose foundational Christian beliefs (e.g. God as creator, the reality of sin, etc) and his insistence that we need to know our culture in order to communicate effectively. I agree regarding the crucial importance of the foundational teachings found in Genesis. I quite like his 7 Cs overview of the Biblical story and his 4 stage apologetic/teaching approach (chapter 10). I appreciate the materials available from the creation ministries as an evangelistic resource. (And I enjoyed his one liner about the differing types of "convictions" held by the founders of the USA and the founders of Australia!) Having said all that, I have major concerns with the book, and thus with Ham's Creation evangelism. Ham strongly argues that his position on the doctrine of creation is the only valid Christian position -- a "closed hand" issue. In apparent contrast with his promotion of culturally appropriate communication, he quotes from the KJV throughout. I was concerned with his interpretation of the Parable of the Soils and of Jeremiah 4:3 as the basis for his idea of "plowing the ground" of society by attacking evolutionary teaching in order to create good soil for the gospel. Start to finish, the book is very concerned with the declining moral fibre of western nations, and a major aim of Creation evangelism is to reinstate Christian moral values in our societies. There seems to be an uncritical assumption that Christendom is a good thing and should be reinstated, with little reference to what it means for the church to be a persecuted minority in a hostile environment -- as it was in the early church, has often been in the non-Western church throughout history and may be in future in the West. This leads to a lack of clarity about the mission of the church and the goal of creation evangelism -- is it to share the gospel of Jesus, or promote Christian morality? A second and greater concern is the super-literalism of Ham's position. He argues that the only possible position regarding Genesis 1 is simple, straight forward literalism. He appears to suggest that the fall has impeded our ability to think, and thus we should not attempt to treat the bible as an object of scholarship or serious study (chapter 12). He insists that if is it even considered that the 6 days of Genesis 1 might not be intended to represent literal days, the battle is already lost because we have communicated that "we don't need to take the Bible seriously" (Chapter 13). I would argue that in fact his position is self defeating -- to treat the Bible as Ham does is to not take it seriously. With full confidence that it is God's authoritative Word, we must seek to understand what it means, trusting God to make it clear. This means undertaking serious exegesis of the text, considering issues of genre, context, intended meaning and so on, which Ham refuses to allow. My greatest concern with the book is that it promotes a "Genesis-centred" view of the Bible and of Christian ministry (or a "creation-centred" view), rather than a Christ-centred view. The gospel of Jesus Christ (his life, death, resurrection and return) are mentioned in the book, but the focus is clearly elsewhere -- the gospel of Creationism, perhaps. The core gospel message seems to be assumed -- once the foundational message of Genesis is communicated, suggests Ham, communicating the message of Jesus will be a piece of cake. The many testimonies throughout the book seem to communicate the same thing, with story after story of people for whom creationism was the key issue of conversion, with faith in Jesus an implied and apparently obvious addition. Does "creation evangelism" hope for a cultural, moral conversion or a conversion to faith in Jesus Christ? When the main 'battleground', the focus and centre of the Christian message, shifts away from Jesus and settles elsewhere, the message of the Christian gospel can't remain intact. ...more |
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not set
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Apr 10, 2013
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Apr 09, 2013
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| 0745951902
| 9780745951904
| 0745951902
| 3.30
| 10
| Oct 01, 2008
| Oct 01, 2009
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it was ok
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More church history reading! An interesting and enjoyable book with endless gorgeous photos of amazing churches. I enjoyed reading the history of the
More church history reading! An interesting and enjoyable book with endless gorgeous photos of amazing churches. I enjoyed reading the history of the church through the lens of architecture -- how the early church gathered, what influenced Christians to start building churches, the theological and liturgical reasons behind church layouts (e.g. the change from adult baptismal fonts in the early church to infant baptismal fonts as Christendom matured), the variety of church expressions, yet the unity of central concepts (e.g. baptism and the eucharist, celebration of Easter). It was helpful to read about churches in obscure and often forgotten regions. The book certainly gave me the basic understanding of broad genres of church architecture that I was hoping for -- Classical, Romanesque, Gothic, Renaissance, Baroque etc. The author appears to come from a liturgical, high church, possibly theologically liberal background, which showed in the first chapter about Holy Space as he happily incorporated concepts from various religions without comment. The final chapters were disappointing as the focus narrowed to recent Catholic and Anglo-Catholic architecture only -- I was hoping for a genuine examination of the vast variety of churches and styles that now exist in global Christianity. This is understandable given the heavy functionality of church architecture in most evangelical churches, but none-the-less the final chapters felt began to feel irrelevant and tied to the past at the expense of the present. (And yet this is an interesting article: ) The intricate architectural descriptions & heavy specialist terminology became tiresome quite quickly. I did wish for more attention to humble everyday churches. The author is obviously a lover of beautiful churches, but I also would have liked some attempted critique -- for example, of churches with little place for common people, of intricate worship which was a speciality of professional clergy, of the semi-pagan beliefs at the heart of medieval architecture (e.g. cathedral built on the relics of a Saint as the source of heavenly power), of the incredible expense. ...more |
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Feb 05, 2013
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Jan 30, 2013
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| 014013591X
| 9780140135916
| 014013591X
| 4.08
| 2,473
| 1976
| Dec 07, 1990
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really liked it
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Loved it! A 1000 page stroll through world history. Roberts approaches the subject as history of civilisations. He perceives in world history a centra
Loved it! A 1000 page stroll through world history. Roberts approaches the subject as history of civilisations. He perceives in world history a central progression of the most influential civilisations: the Ancient Near East, classical Greece and Rome, Christian Europe and finally worldwide Europeanised civilisation. He does a good job of telling a single story -- other civilisations are dealt with (Islam, China, India etc) without leaving the central flow for too long, and apart from a few segments during the middle ages, he manages to avoid jumping back and forth in time too much. Roberts keeps a healthy balance in his subject matter -- political and economic matters form the bulk of the account with contained sections devoted to art and science, military details limited to essentials and names and dates kept to a minimum. There is a sustained focus on the lot of the ordinary person and a well developed and perceptive analysis of the underlying forces behind events -- demographics, forms of government, technology, sources of authority. My particular interest is the history of Christianity, a topic which is significant in all four of the primary civilisations which Roberts claims have influenced/carried world history. I was impressed with his objectivity and balance -- the story of the Jews was well discussed without over emphasising their immediate significance, controversial issues were presented in a very measured way and fringe opinions given no coverage. The church during Christendom was honestly portrayed without excessive defence or criticism of it's failings and successes. The role and significance of the church was little discussed in recent centuries due to it's increasing marginalisation from mainstream history, an indication that as a subject church history does in that time begin to diverge from world history. The edition I read was revised in 1987, and left me desperately wanting Roberts' perspective on the major events of the last 25 years -- the end of the Cold War, Islamic extremism/upheaval and the global financial crisis. None the less, the book gives fascinating context for the major trajectories in current world history -- post-Christianity, the rise of China, the decline of Europe even as it's civilisation continues to dominate the globe, historical patterns in US, Russian, Chinese, European and Indian politcs, the turmoil of the Middle East following the collapse of the Ottoman empire and the ongoing and extreme impact of technological advances globally. ...more |
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Aug 23, 2012
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Oct 12, 2012
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Aug 23, 2012
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Paperback
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| B0DT12V3CV
| 3.92
| 60
| 1987
| 2000
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liked it
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Graeme Goldsworthy examines the way Old Testament wisdom theology relates to the gospel. Because Proverbs, Job and Ecclesiastes are very practical and
Graeme Goldsworthy examines the way Old Testament wisdom theology relates to the gospel. Because Proverbs, Job and Ecclesiastes are very practical and direct and don't seem to have much in common with the rest of Old Testament history, it's difficult to figure out how they relate to the rest of the Bible. Can we just apply Old Testament proverbs to life today without connecting them to Jesus? Goldsworthy does a great job of linking OT wisdom to the overall flow of the Old Testament and then explaining how it finds it's fulfillment in Jesus. Here's the 1000 word review I wrote for my Old Testament class... *** The Old Testament Wisdom books, with their lack of reference to salvation history and their direct and practical nature, can be difficult to relate to the broad sweep of biblical revelation. Should we attempt to read them in the context of the Old Testament covenant, or in light of the coming of the Messiah Jesus � or do they form a special category which speaks directly to our daily life without needing to be informed by the rest of the Bible? Graeme Goldsworthy is a well known Australian scholar in the field of biblical theology, the study of the overarching themes of the Bible (see for example his other books 'Gospel and Wisdom' and 'According to Plan'), which makes him well suited to address these questions. In Gospel and Wisdom Goldsworthy’s aim is “to apply the method of biblical theology in order to place the wisdom literature in its Christian context� (page 334). Chapters 1-3 begin with the New Testament concept of wisdom, chapters 4-10 are a thorough introduction to wisdom in the Old Testament and chapters 11-12 deal with Christ as the fulfilment of Old Testament wisdom. Goldsworthy succeeded in writing a book “with as few technicalities as possible� (334) � the style of book is quite accessible to an interested non-theologian. None the less the book is theological in nature, and the wisdom literature can be quite foreign to modern readers, so a high degree of concentration is required. While Goldsworthy does include discussions about decision making in the Christian life, the book focuses on the task of interpreting the wisdom literature rather than immediate application for daily living. The summary paragraphs at the start of each chapter are a great feature. In Chapter One, Goldsworthy introduces his topic by relating wisdom to the everyday task of making decisions. A Christian needs wisdom, he says, because “God gave us minds and he expects us to use them� (339). Goldsworthy initially approaches the topic from the view point of a New Testament believer � “we must think of Christian wisdom as a conforming of the mind to the gospel� (341). The helpful clarity offered by the biblical theology perspective is evident as he discusses Christ in relation to Old Testament wisdom. Christ fulfils Old Testament wisdom, so he alone can help us understand it, yet the New Testament presupposes and builds on the Old and so cannot be understood with it! Goldsworthy resolves the impasse by observing that since our personal beginning point is meeting Christ, he also should be the starting point for our study of the Bible. Thus Chapters Two and Three briefly outline a New Testament theology of wisdom, with 1 Cor 1:30 (Christ “has become for us wisdom from God�) as the centre point. Particularly helpful in these chapters is the distinction Goldsworthy highlights between worldly wisdom and the wisdom of God, a contrast which is drawn on later in the book. Chapter Four commences the best section in the book, the extended discussion of wisdom in the Old Testament. Goldsworthy defines wisdom as the way Israel “interpreted reality in the light of the revelation of God� (381). He develops this theme from the early chapters of Genesis and convincingly builds the case that the wisdom literature is fundamentally set in the context of God’s covenant with Israel, despite the relative lack of covenant references in the wisdom books. Chapter Five examines Solomon’s role as the patron of wisdom, including a comparison of Israelite wisdom with other Ancient Near Eastern wisdom literature. Goldsworthy acknowledges similarities in form and content, but draws a fundamental distinction due the centrality of ‘the fear of God� in Israelite wisdom. Chapters Six, Seven and Eight are clear and helpful introductions to understanding the books of Proverbs, Job and Ecclesiastes, helped particularly by the groundwork laid in previous chapters. Proverbs (‘The Perception of Order�, 409), Goldsworthy says, describes the cause-and-effect manner in which life usually operates. He helpfully warns against treating the general statements of Proverbs as laws or commands instead of the life lessons they are meant to be. This lays a foundation for the discussion of the book of Job in the next chapter (‘The Hiddenness of Order�, 428) which is a critique of wisdom when applied in an unyielding cause-and-effect manner. In Chapter Eight Goldsworthy turns to Ecclesiastes (‘The Confusion of Order�, 448), similarly describing it as a critique of rigid cause-and-effect wisdom which does not allow for life’s mysteries. Chapter Nine briefly considers the elements of wisdom literature elsewhere in the Old Testament before Chapter Ten “draws together the threads� (477) to discuss the place of wisdom in Old Testament theology. This is another helpful chapter, and in particular Goldsworthy is able to locate Old Testament wisdom in its broader biblical context by discussing key concepts shared by wisdom and covenant such as righteousness (484) and the fear of the Lord (486). Chapter Eleven returns to Christ (‘The Perfection of Order�, 497) and considers his continuity with and fulfilment of Old Testament wisdom. Jesus spoke often in wisdom forms such as parables and proverbial sayings (503ff), and continued the Old Testament critique of overly rigid wisdom in his confrontation with the Pharisees (500). Most significantly, Christ fulfilled the goal of the wisdom literature by bringing God, humanity and creation into perfect relationship (521). Chapter Twelve examines the way Christians can live and read the wisdom literature today. Gospel and Wisdom is a helpful and clarifying treatment of the biblical topic of wisdom. As a stand alone book it forms an excellent basic introduction to the genre of wisdom literature. Goldsworthy’s greatest contribution however is the biblical theology framework he applies to wisdom. He succeeds in relating the wisdom literature to Old Testament salvation history and to the gospel as fully revealed in Jesus Christ. The most memorable passage in the book is in the final chapter where Goldsworthy discusses the task of interpreting Old Testament wisdom as first “finding out what the text meant in its original biblical context� before second understanding “how it relates to the gospel� (526). Goldsworthy emphasises the second step � “as tempting as it is to rush from the texts of Proverbs to an application in our Christian life, we must discipline ourselves to relate our texts first of all to their fulfilment in Christ� (530). I found this emphasis helpful in personally understanding the wisdom books and also in considering the challenge of preaching Old Testament wisdom to a modern Christian audience. Gospel and Wisdom is a readable and challenging book which provides a helpful and clarifying foundation for the study of the Old Testament wisdom literature. ...more |
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Aug 12, 2012
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Oct 23, 2012
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Aug 06, 2012
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Paperback
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| 1844741524
| 9781844741526
| 1844741524
| 4.37
| 1,375
| Oct 23, 2006
| 2006
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really liked it
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A fantastic, paradigm setting, thought provoking, authoritative work of biblical theology. Christopher Wright says the unifying theme of the Bible is
A fantastic, paradigm setting, thought provoking, authoritative work of biblical theology. Christopher Wright says the unifying theme of the Bible is the mission of God in the world -- God making himself known. He unpacks this through 600-odd pages of reasonably dense theological/biblical argument, so not really an introductory level book. Took me 6 months to get through it. Heavily weighted towards discussion of the Old Testament, especially in drawing out themes which are usually taught from the New Testament. I enjoyed his balanced interaction with post-modern and emerging global approachs to the Bible. Fantastic chapter long surveys of 1. God's revelation of his character in the Old Testament and then 2. in Christ, as well as 3. the inclusion of the nations in God's mission in the Old Testament and also 4. in the New Testament. The base level application of Wright's way of understanding the Bible is to reaffirm that as we read and respond to the bible we should think first of God's mission and how we fit into it, rather than what our plans are and how God fits into them. Here's the extended review of parts one and two I wrote for my OT class: * The Mission of God is a comprehensive and convincing argument for Christopher Wright’s view that the grand narrative and unifying theme of the Bible is the mission of God in the world. The Bible, he says, is not primarily about our mission, but about God’s mission. Mission, then, is not primarily what we do but what God does. Wright is quite forceful as he argues for this foundational point � his book is not content to be a biblical theology of mission as merely one theme among many, but rather an argument for a missional reading of the Bible from start to finish (p17). Wright is primarily an Old Testament scholar, and thus whilst the book is certainly biblical in it’s scope, he unapologetically focuses more on the Old Testament than the New in developing his arguments. This is refreshing and enlightening. Being quite academic in tone and quite imposing in length, The Mission of God is not a particularly accessible book for those unused to reading theology. Because Wright often refers back to foundational terms and concepts established early in the book and develops his arguments in depth, the book required significant concentration and was quite demanding to read. Yet it was also rewarding and encouraging with a healthy number of “light bulb moments� along the way. In Part One, Wright establishes his argument for a “missional hermeneutic� � not simply to establish a biblical basis for mission, which has often been done, but rather to “demonstrate that a strong theology of the mission of God provides a fruitful hermeneutical framework within which to read the whole bible� (p26). Of particular interest is his examination of the challenge to historical western reformation theology as the increasingly global church begins to interact with the Bible from within many different cultures (p38-41). Rather than surrendering to a post-modern pluralism in response, Wright argues that a better understanding of the Bible as the record of God’s mission to all people provides a unifying, unchanging central theme which is accessible to every culture. The remainder of the book applies this hermeneutic to three pillars of the Christian worldview � Part Two concerns the God of Mission, Part Three the People of Mission and Part Four the Arena of Mission (the world). Given the length of the book, I have only reviewed Parts One and Two. Part Two examines the mission of God to make himself known to the world. This is one of the most memorable and pithy ideas from the book � the Bible, in essence, is simply God making himself known. Firstly, God makes himself known through the people of Israel (chapter 3). In particular, Wright traces God’s progressive revelation of himself -- incomparable, sovereign and unique -- through his people’s experience of his grace and exposure to his judgement, both in the exodus and the exile. Secondly, building on this foundational Old Testament picture, God makes himself known in Jesus Christ (chapter 4). Wright outlines the systematic identification of Jesus with the God of the Old Testament, taking on the roles of God and fulfilling the mission of God. Chapter 5 is a thorough examination of the biblical alternative to worshipping the one true God � Idolatry. This chapter warned against superficial and uninformed identification of ‘modern day idols�, while helpfully suggesting the biblical markers of and responses to idols or false gods that humans are inclined to create and worship. I’ve greatly enjoyed the book thus far! In relation to my own Christian journey, The Mission of God has continued to build my own understanding of the Bible as a single entity. The Bible plays a massive role in my life as a Christian and a pastor, so to gain insight into its overall identity and the unifying themes will bear fruit each time I read the Bible personally and teach the Bible corporately. The Bible, in all its diversity, is simply God making Himself known to humanity. My life and ministry, then, is defined first by God’s mission in the world, not by my personal mission in response to him. Wright relies heavily on the Old Testament in developing much of his argument. This has also grown my appreciation for the unity of the Bible, as he demonstrates clearly in the Old Testament various themes I was mainly familiar with from the New Testament. For example, he outlines the basic Old Testament worldview, answering the questions “where are we?�, “who are we?�, “what’s gone wrong?� and “what’s the solution?� (p55). This was a ‘light bulb moment� of clarity for me, realising anew that the worldview of the New Testament is absolutely identical with that of the Old, having only the final layer of revelation to complete an already existing picture. The most significant application of The Mission of God to the contemporary church is in broadening our definition of mission in our changing global culture. Wright takes issue with a simplistic definition of mission which relies heavily on familiar proof texts, most classically the Great Commission of Matthew 28:18-20 (p35), and a focus on a military style response of obedience to this command (p52). At the same time, he warns against the pendulum swinging too far in the other direction by overemphasising, for example, justice and liberation at the expenses of evangelistic mission (p40). Instead of singling out particular aspects of mission, leading to imbalance, Wright argues that the Bible as a picture of the overarching mission of God in the world provides a broad and healthy basis for understanding our own role within his mission. Quoting another author, he summarises “it is not so much that God has a mission for his church in the world, but that God has a church for his mission in the world� (p62). This is helpful, given movements within the church to become more ‘missional�, to respond and adapt to postmodernism. Wright carefully defines the term ‘missional� (p24) in light of God’s mission rather than ours, and looks toward a positive way of incorporating the challenges of postmodernism without abandoning core biblical truth. Reading The Mission of God by Christopher Wright has challenged and stretched me theologically, both in the topics he addresses and the depth with which he addresses them. I’m convinced by his argument for the Mission of God being the unifying theme of the Bible and the central motivation of the life and mission of Christians. I’m looking forward to continuing to think along these lines and to seeing the fruit of this God-centred outlook on life and mission in my own Christian walk and ministry. ...more |
Notes are private!
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1
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Apr 24, 2012
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Nov 11, 2012
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Apr 10, 2012
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Hardcover
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| 1414360401
| 9781414360409
| 1414360401
| 4.39
| 2,457
| 2008
| Apr 18, 2011
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liked it
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A set of 5 historical/biblical novelisations of the characters Aaron, Caleb, Jonathan, Amos and Silas. Having started with many reservations, I won't
A set of 5 historical/biblical novelisations of the characters Aaron, Caleb, Jonathan, Amos and Silas. Having started with many reservations, I won't say I've become a Francine Rivers fan... but it wasn't too bad! I do enjoy the way this kind of retelling draws out the flow of the biblical story in ways that can sometimes be obscured by the genre of the biblical books (not always being narrative) or by our bible reading habits (reading a few chapters a day). To make it work Rivers has to highlight overarching themes, character developments and plot twists. Sometimes this is great, when these are biblical -- for example, Israel's continual struggle ('contending with God') vs God's endless grace is very clear in the first 2 stories. The 'suffering prophet' image of Amos was helpful, and I loved the depiction of the network of relationships between the apostles and missionaries in the Silas story. However, sometime Rivers has to draw some fairly unlikely biblical conclusions -- or flat out make stuff up -- in order to craft a convincing story (in the early lives of Caleb or Silas for example) and this undercuts the credibility of those stories. Finally, I don't think Francine Rivers was quite able to make the transition from her usual female audience to a male readership. The overall tone was a bit feathery and fluffy with plenty of emotional introspection -- which meant I just wasn't highly motivated to pick the book up and read it, making it a bit of an exercise in discipline. I mean really, how many blokes want to read about (the promo line) "five men who quietly changed eternity"?! I suspect this is a book aimed at women who want to buy a book for their husbands. And while it didn't tick all the boxes for me, it was worth reading none the less.
...more
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Notes are private!
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Mar 15, 2012
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Apr 07, 2012
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Jan 28, 2012
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ebook
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| 1581348452
| 9781581348453
| 1581348452
| 4.25
| 1,448
| Sep 2006
| Sep 21, 2006
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really liked it
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One of my favourite books by John Piper. In 50 short chapters he examines every significant command spoken by Jesus in the four Gospels. The best feat
One of my favourite books by John Piper. In 50 short chapters he examines every significant command spoken by Jesus in the four Gospels. The best feature is Piper’s deliberate choice to refer exclusively to the gospels and the Old Testament without reference to later New Testament books. This results in A) genuine effort to make sense of Jesus� words on their own terms without taking the tempting short cut of referring to Paul, B) a demonstration that every major Christian teaching has it’s origin in the words of Jesus as recorded in the gospels, and C) a freshness in the way Piper (who is a lover of the epistles in his other books) deals with familiar issues. Having said that, I did feel that Piper couldn’t help occasionally importing Pauline terminology and themes to his discussion, as well as referring often to his own very distinct ways of talking about the Christian life (i.e. Christian Hedonism). Because of the direct nature of Jesus� demands, the book was personally challenging and helpfully practical. I read it as a morning devotional, as well as a reference while preaching through the Sermon on the Mount. This book is a rare (unique?) John Piper book in that it was written from scratch as an entire book rather than being based on sermons, which gives it a noticeable unity of concept, style and content. ...more |
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1
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Aug 30, 2012
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Dec 02, 2012
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Jan 28, 2012
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Hardcover
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| 1565631706
| 9781565631700
| 1565631706
| 4.19
| 628
| Sep 01, 1994
| Jan 01, 1996
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really liked it
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I wondered whether I would be disappointed -- this book has been many times recommended to me as the go to book on the topic of Holy Spirit, and Gordo
I wondered whether I would be disappointed -- this book has been many times recommended to me as the go to book on the topic of Holy Spirit, and Gordon Fee has a massive reputation as an exegete. Happily, it lived up to expectations on both counts! It's thorough, balanced, sober, Christ-centred and built almost completely on exegesis of passages from Paul's letters. The blurb on the back promises that Fee "transcends today's paradigm of charismatic or noncharismatic", and he actually does. At almost every point he offers corrections to both points of view. It's quite academic & theological in tone, and it's not light reading, but it's also quite practical and certainly rewards the effort. Numerous highlights including the Spirit as the renewed presence of God with His people, the thoroughly escatological nature of Paul's churches (everything was viewed through the lense of the future brought into the present in Jesus, by the Spirit) and the essentially relational nature of the Holy Spirit's activity (everything in the context of the community of God's people). * Here's the full text of a 1000 word book review I wrote for my NT class: Paul, the Spirit and the People of God by Gordon Fee is an authoritative exposition of the Holy Spirit in the letters of Paul. The book is built on exegesis, but the chapters are arranged topically rather than passage by passage. Through fifteen chapters, Fee first outlines the nature and identity of the Holy Spirit and his place in salvation history, then describes his role in conversion and finally the place of the Spirit in ongoing Christian life. The scope of the book is quite comprehensive, quite an achievement given the significant of the topic and the length of the book. Fee’s overarching concern is that the Holy Spirit has often been marginalised in contemporary Christianity, either through neglect by non-charismatics or selective overemphasis by charismatics. He argues that the Holy Spirit is in fact completely integral to every aspect of Paul’s theology of the Christian life. Because of the thoroughness of Fee’s exegesis and the consistent balance and soberness of his conclusions, it’s easy to have great confidence in Fee’s argument. The book is quite academic in tone, including a healthy dose of footnotes and regular interaction with scholars holding opposing views . It is “thoroughly exegetical� , which in keeping with Fee’s reputation is its strongest feature. He keeps the textual discussion to a reasonable length by making regular reference to his larger work on the topic , and while this is occasionally frustrating , generally he seems to get the balance about right. The book is not dry -- Fee openly admits to “trying to persuade� , and he begins with a list of the “urgencies� which motivated the book, including most broadly “the generally ineffective witness and perceived irrelevancy of the church in western culture� . Fee has clearly made an effort to help non-academic readers engage with the book, including helpful summary statements and interesting illustrations to begin each chapter. The reader does need to be willing do the heavy reading required to follow the exegesis at the core of every chapter. However, the investment is worthwhile � Fee’s conclusions are persuasive, challenging, encouraging, practical and possibly even life changing. Fee describes the Holy Spirit as the renewed presence of God with his people. For Paul, he argues, the Spirit was the fulfilment of Old Testament hopes for the return of God’s presence with his people. Thus Christians are the renewed people of God with His personal presence dwelling in our midst. The Spirit, being God himself, is a personal being, contrasting the impersonal picture of the Spirit held by many contemporary Christians. Fee examines the Spirit’s relationship to Christ also, pointing out that “Christ has put a human face on the Spirit as well� as the Father, and the role of the Spirit being to “carry on the work of Christ�. It is reassuring that Fee is consistently Christ centred and cross centred in his theology, affirming often that Paul’s primary concern was always the gospel � the death and resurrection of Christ � with the work of the Spirit always relating to this. Fee emphasises continually that in Paul’s churches the Spirit’s presence was an experienced presence. This experience God’s powerful presence among them, through the Spirit, was evidently a normal, everyday feature of life in Paul’s churches. This is where Fee draws a contrast with the experience of Christians throughout most of church history, where the evidenced power of the presence of God has been unusual and remarkable rather than normal and everyday. Fee also links the ineffective witness of the contemporary church with the loss of this experienced presence of God in our midst. Fee also places heavy emphasis on the early church as a thoroughly eschatological people. The coming of the Holy Spirit, he argues, was a decisive sign to them that the future had come into the present, even as they waited for the final return of Christ. This ‘already / not yet� worldview “conditioned everything about them� , and was only made possible by the empowering presence of the Holy Spirit, who was both evidence of God’s presence now and guarantee of the final fulfilment. Fee makes the intriguing statement that if he was to return to ministry in a local church, his central and sustained priority would be to recapture this eschatological understanding of life as God’s people . Living within this tension, he says, guards against overbalancing either towards triumphalism or defeatism. One of many helpful discussions of this paradigm concerned the way God’s power is expressed in weakness. Another constant theme of the book is the communal and relational nature of life in the Spirit. Salvation occurs individually, but is defined as entry into the people of God. Fee’s discussion of ethics is very helpful � rather than being individualistic law-keeping, Christian ethics are relational in every way, and are always empowered by the Spirit. His exegesis of the fruit of the Spirit from Galatians 5 � again thoroughly relational � makes the book worthwhile on its own. Similarly, Fee emphasises that spiritual gifts were almost always expressed with the focus on the community of the people of God rather than the individual. He is particularly scathing of the separation of the fruit of the Spirit and the gifts of the Spirit in the contemporary church, with the selective focus of ‘non-charismatics� on fruit and ‘charismatics� on gifts. Finally, Fee examines the Spirit/flesh struggle in terms of God’s people in the world rather than at an individual level. At times the book was almost discouraging because of the great contrast between the everyday experience of the Spirit in Paul’s churches and the everyday experience of Spirit in most churches since then. Interestingly, Fee’s main proscription for recapturing this lost experience of the Spirit is to regain the fundamentally eschatological outlook of the early church. His conclusions, characteristically, are sober and balanced � we must “bring life to into our present institutions, theologies and liturgies� rather than tearing them down. He argues for a “more vitally trinitarian� approach to the Christian life which is thoroughly communal rather than individualistic. Personally, reading Paul, the Spirit and the People of God has given me a more fully rounded, all of life theology of the Holy Spirit. I greatly appreciated the integration of various topics which are usually treated in isolation. The book also provided plenty of fuel for my own relationship with God, especially regarding the relational nature of the fruit of the Spirit, the everyday experience of the Spirit’s power that was normal in the early church and a fresh view of the Spirit/flesh conflict. ...more |
Notes are private!
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1
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Oct 03, 2011
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Oct 11, 2011
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Oct 03, 2011
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Paperback
| ||||||||||||||
| 1850788626
| 9781850788621
| 1850788626
| 4.38
| 3,071
| 1974
| Jan 01, 2010
|
it was amazing
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FINISHED!!!!! A 2 year project. Reading Operation World cover to cover has taught me a great deal and shaped my understanding of the church in the wor
FINISHED!!!!! A 2 year project. Reading Operation World cover to cover has taught me a great deal and shaped my understanding of the church in the world today and of mission. Some major themes: - The church is growing rapidly in almost every developing country. There are still come very closed countries, but even in those places the church is growing fast. Church planting is associated with most of this growth. - On the other hand, in the previously Christian developed nations the church is mostly in serious decline. - The repeated and major need for mission activity in developing nations is for biblical teaching/training of leaders. This is repeated over and over again in country after country. - There are still significant groups of unreached people in almost every developing country. Even in countries where the church is exploding, there are large isolated groups of people who haven't heard the gospel. - Australia is the best place in the world to live (and I'm being objective about that -- seriously!), but no poster child for the church. Other religions are growing much faster than Christianity here. However, we have amazing opportunities to share the gospel with immigrants from unreached people groups, because many of them have large populations living in Australia. Australia also has a fantastic position to make a major contribution to the growth of the church in nearby countries in the Asia-Pacific. ...more |
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Aug 16, 2011
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May 28, 2012
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Aug 16, 2011
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| 4.26
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Jun 11, 2020
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Jun 05, 2020
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| 4.42
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it was amazing
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May 21, 2020
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Mar 03, 2019
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| 4.18
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really liked it
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Apr 29, 2020
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Jun 10, 2018
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| 4.03
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really liked it
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Jun 08, 2017
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Mar 05, 2017
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really liked it
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May 2016
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Mar 08, 2014
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really liked it
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May 05, 2020
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Mar 08, 2014
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really liked it
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Oct 31, 2013
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Oct 29, 2013
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| 3.77
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liked it
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Oct 14, 2013
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Sep 25, 2013
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| 3.79
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it was ok
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May 16, 2013
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May 08, 2013
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| 4.33
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really liked it
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May 22, 2013
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Apr 27, 2013
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liked it
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May 04, 2013
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Apr 14, 2013
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| 4.01
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did not like it
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Apr 10, 2013
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Apr 09, 2013
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| 3.30
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it was ok
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Feb 05, 2013
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Jan 30, 2013
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| 4.08
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really liked it
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Oct 12, 2012
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Aug 23, 2012
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| 3.92
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liked it
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Oct 23, 2012
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Aug 06, 2012
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really liked it
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Nov 11, 2012
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Apr 10, 2012
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| 4.39
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liked it
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Apr 07, 2012
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Jan 28, 2012
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| 4.25
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really liked it
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Dec 02, 2012
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Jan 28, 2012
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| 4.19
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really liked it
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Oct 11, 2011
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Oct 03, 2011
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| 4.38
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it was amazing
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May 28, 2012
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Aug 16, 2011
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