Back in February I announced the following book. I would like to point you to Sean Michael Lucas' review at Reformation21. In short, Lucas finds more disappointment than strength in this book.

You may also (if you missed it) want to read Carl Trueman's comments on Rosell's notes on the role of early faculty members of Westminster Theological Seminary on the growth of evangelicalism.

Rosell, Garth. The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Grand Rapids: Baker Academic, 2008. Paperback. 288 pages. $19.99.

Publication date: Jul. 08 | Division: Baker Academic

ISBNs: 9780801035708 / 0801035708

WTS ($13.19) | CBD ($14.99) | Amazon ($13.59)

Wright, Christopher J. H. Salvation Belongs to Our God: Celebrating the Bible’s Central Story. Downers Grove, Ill: IVP Academic, 2007. Paperback, 202 pp. $16.00

(Review copies courtesy of IVP Academic.)

Reviewed by Jason Button.

Purchase:

Series: Christian Doctrine in Global Perspective series, edited by David Smith and John Stott.

ISBNs: 0830833064 / 9780830833061

Features: Questions for Reflection or Discussion (at the end of each chapter), Endnotes, and Scripture Index

Excerpt: Table of Contents

Subjects: Biblical Theology, Soteriology

Christopher J. H Wright (Ph.D., Cambridge) is International Director of the Langham Partnership International (aka John Stott Ministries) and serves on the staff of All Souls Church, Langham Place, London, England. His doctorate was in Old Testament ethics. He was formerly Principal of All Nations Christian College (1993-2001), and taught Old Testament at Union Biblical Seminary, Pune, India (1983-88). His books include The God I Don’t Understand: Reflections on Tough Questions of Faith (forthcoming, Zondervan, 2009), Knowing God the Father Through the Old Testament (IVP, 2007), Knowing the Holy Spirit Through the Old Testament (IVP, 2006), The Mission of God: Unlocking the Bible’s Grand Narrative (IVP, 2006), Old Testament Ethics for the People of God (IVP, 2004), The Message of Ezekiel: A New Heart and a New Spirit (The Bible Speaks Today. IVP, 2001), The Uniqueness of Jesus (Mill Hill, 1997), the New International Biblical Commentary on Deuteronomy (Hendrickson, 1996), Walking in the Ways of the Lord: The Ethical Authority of the Old Testament (IVP, 1995), Tested by Fire: Daniel 1-6—Solid Faith in Today’s World (Scripture Union, 1993), Knowing Jesus Through the Old Testament (IVP, 1992), God’s People in God’s Land: Family, Land, and Property in the Old Testament (Wm. B. Eerdmans, 1990), User’s Guide to the Bible (Lion Hudson Plc, 1984), and Living as the People of God (IVP, 1983).

Is your understanding of salvation large enough? Is it holistic or segmented and fractional? What is salvation in all its fullness? Specifically, how does the Old Testament present the doctrine of salvation, and is its message consistent with that of the New Testament? These are the types of questions Christopher J. H. Wright addresses in Salvation Belongs to Our God (SBOG), and I will spill the beans by saying that he has done a masterful job at this.

A Word about the Series

The aim of this series is to offer “intercultural exposition[s] of key tenets of Christian belief (from the back cover) written by non-Western writers that are “biblically faithful and culturally relevant” (p. 9) for both non-Western and also Western readers. This series is a collaborative effort between Langham Literature (a program of the Langham Partnership International) and InterVarsity Press, and SBOG is the sixth title to appear to date. This series is edited by David Smith, a Baptist minister and lecturer in urban mission and world Christianity at the International Christian College in Glasgow, Scotland. John Stott, a worldwide known and respected evangelical leader, serves as the series’ consulting editor. In comparison with IVP’s New Studies in Biblical Theology (NSBT) series, the CDGP series is written by scholars of similar caliber, but for a more popular audience. Whereas the NSBT series is a bit more technical in nature, including thorough footnotes, a bibliography, an index of Scripture references, and other pertinent indices; the CDGP series is more reader friendly, utilizing endnotes and a Scripture index and dispensing with a bibliography and other indices.

About This Book

I have taken pains to provide a listing of the major books written by Chris Wright (see above) so you can see how extensively he has dealt with issues of hermeneutics, ethics, and missions; and all primarily from an Old Testament perspective. In fact, his previous book, The Mission of God: Unlocking the Bible’s Grand Narrative (IVP, 2006), is an important companion to this much smaller work. In SBOG, Wright presents a survey of biblical perspectives on salvation: a key element in the mission of God (to say the least). He chooses as his controlling text the “climactic final chorus” which “[t]he whole of creation will sing” (p. 15):

Salvation belongs to our God,
who sits on the throne,
and to the Lamb (Revelation 7:10, NIV)

Wright identifies the phrase “Salvation belongs to our God” as a summation of the Bible’s entire message; and in the seven chapters that make up the body of this book, he unpacks this phrase piece by piece.

I will admit that, for a long time, I thought of salvation only in terms of the forgiveness of sins and a promise of heaven. It wasn’t until my first year of Hebrew that I was forced to consider the multifaceted definition of this term. My professor lamented the frequent and naively ignorant abuses of texts such as Jonah 2:9 (ESV), “Salvation belongs to the Lord” and Ruth 1:16 (ESV), “For where you go I will go, and where you lodge I will lodge.” The first text is often used in evangelism although the context refers to deliverance from a great fish. The second text is often used as a part of wedding ceremonies although the context refers to an abiding commitment to a mother-in-law. The point is this: context is king.

Wright effectively presents for us a biblical theology of salvation by paying close attention to the contexts in which this term is found and by considering other corollary terms, such as forgive(-ness), cleanse, etc., and concepts such as the mission of God, the covenant of God, and the blessings of God’s covenant. While many current discussions and articles fall short by looking at the basic Hebrew and/or Greek terms for salvation (Heb. yasha’, Gr. sṓzō ), Wright seeks to present a holistic view of the topic.

To begin, Wright appropriately prefaces this book with a brief narrative account of the development of this study, which concludes with a dedication to his older brother, Paul, and a testimony of how Paul led him to receive the Lord Jesus Christ as his Savior.

Chapter 1 introduces this study on salvation with a general overview of the biblical perspectives of salvation. By way of preparing the reader for what may be surprising concerning the biblical uses of the terms for salvation, Wright warns,

The range of context in which the Bible speaks about God’s salvation is very wide indeed. We ought to resist the temptation immediately to discount and set aside what we might regard as ordinary or material or earthly instances of the biblical language of salvation and then to isolate only those we might deem theological or transcendental or eternal. That is a form of unbiblical dualism that Christians very quickly fall into. (p. 17)

However, Wright concedes (where many modern scholars refuse),

There are things that we need to be saved from that are more ultimately fatal and destructive than other things. The Bible itself shows that being saved from the wrath of God matters a lot more in the end than being saved from illness or injustice. But the Bible also talks emphatically about both as being parts of the saving work of God. (pp. 17-18, original emphasis)

Upon showing that the biblical terms for salvation and deliverance refer most frequently to physical matters, Wright clearly argues that “the Bible recognizes that all those proximate evils from which God saves his people are manifestations of the far deeper disorder in human life” (p. 24). Herein, Wright identifies the ultimate need of humankind: “The biblical God who saves is the God who deals with sin” (p. 25, original emphasis). With full quotations of key Scripture texts (a welcome feature throughout this book!), Wright shows that salvation from sin is not just a New Testament perspective.

With this holistic view of salvation in mind, Wright proceeds to deal with the individual parts of the control text (Rev. 7:10). Chapter 2 addresses the theocentric dimension of biblical salvation: “belongs to . . . God” and “our God.” Wright argues that salvation is God’s property: “Religions in themselves are no answer to our deepest problems” (p. 40), and “Nobody else deserves even the vocabulary of salvation, let alone the reality of it” (p. 43). The greater part of this chapter is dedicated to exploring salvation as the identity of God. Wright clearly and carefully argues that “biblical salvation comes from encountering the biblical God” (p. 47). That there is salvation in no other is passionately proclaimed.

Chapter 3 takes a look at the covenantal dimension of biblical salvation: “our God.” More specifically, Wright follows the theme of blessing associated with God’s covenant. Here is a fine example of how a careful biblical-theological study must move beyond a simple word study. Blessing has everything to do with salvation: salvation is the greatest blessing humans can know. Blessing, just as salvation, includes both physical and spiritual aspects. Wright identifies the various aspects of biblical blessing as creational, relational, missional, historical, covenantal, ethical, multinational, and Christological. Of particular note in this chapter is Wright’s critique of prosperity theology’s “perversion and distortion of this biblical teaching (p. 64).

Chapter 4 continues the discussion of God’s covenant story by focusing on the historical dimension of biblical salvation. Wright walks the reader through the biblical covenants (Noahic, Abrahamic, Mosaic, Davidic, and New) to show God’s gracious concern for the earth and humanity from the beginning to the end of time, which is motivated by his own guiding mission. Wright argues that “the Bible is fundamentally a grand narrative with four major parts or sections: creation—fall—redemption in history—new creation” (p. 96). Salvation is involvement in the latter two sections. “The story of salvation is what fills the gap between the scattering of the nations in Genesis 11 and the healing of the nations in Revelation 22″ (p. 96). Similar to a story, salvation covers all three aspects of time: past, present, and future (see pp. 98-106). Wright argues convincingly that salvation is a unique story no other religion can tell. Moving the focus from other religions to Christianity in general, Wright forthrightly states that “salvation is contained not in Christianity as a religion…, but in the story that Christians tell—in bearing witness to the biblical God and what God has done in history for our salvation. Salvation is guaranteed by and because of what God has done, not by our religious beliefs or practices” (p. 110). Wright concludes with a section that was very helpful to my understanding of the call to be a witness (see pp. 110-115).

In Chapter 5, Wright addresses the experience of biblical salvation. First, Wright notes that salvation is a matter of faith in God. The emphasis here is on trust as opposed to effort. Equally important to faith is community.

So our experience of salvation is not just a private ticket to heaven. We are not saved by being picked off one by one by God and whisked off to our private paradise. We are saved by entering into the story of salvation along with all God’s people, knowing ourselves to be among the people whom God has chosen, called, redeemed and covenanted. (p. 122)

Second, Wright addresses the ways in which salvation is mediated. In this section only do we see the influence of Wright’s Anglicanism shine throughout; but only in a moderate way. First and foremost, Wright identifies the Bible as “the prime means by which God brings people to salvation” (pp. 124-125). The secondary means of communicating the message of salvation are baptism and the Lord’s Supper. Third, Wright soundly addresses the oft-neglected doctrine of the assurance of salvation.

Chapter 6 takes up the next phrase in the control text: “who sits on the throne.” This is one of the best discussions of the subject I have read. Wright argues that we need to hold in careful balance our relationship with God and his rule over all. In light of God’s ownership of the cosmos, Wright sees a distinct ethical implication; namely, if “the earth is God’s property, we need to be careful how we treat the property of the divine power” (p. 141). He also sees a distinct missiological implication; namely, since all creation belongs to Christ, “[w]hatever power or influence Satan and his demonic host exert over places or people is usurped, illegitimate, bogus and ultimately doomed” (p. 141).

In this chapter, Wright includes a section he deals with more fully in The Mission of God; this section is titled “God’s Sovereignty and the Destiny of the Nations.” Wright notes that much of biblical scholarship minimizes this major biblical theme. This is a very helpful and exciting section.

The final section of this chapter, “God’s Sovereignty and the Extent of Salvation,” will probably arouse the most disagreement. Wright addresses the question “But what about those who never hear the story?” (p. 157ff). The Scriptures give us plenty to work with here, but the issue is often clouded by numerous emotional ties. The best quote I can find to share with you without giving away too much of his argument is this:

[W]hile I strongly affirm that people can only be saved by Christ, and that the normal way that God brings salvation is through those who know Christ witnessing to those who do not yet and leading them to repentance and faith…, I cannot take the further step of saying that God is somehow unable or unwilling to save anybody at any time in human history, unless and until a Christian reaches them with an intelligible explanation of the story of the gospel. (p. 168)

Certainly this is a difficult question to answer, and simple answers do not suffice. The way Wright handles this issue is exemplary, even if readers remain unconvinced of his position.

Finally, Chapter 7 ties up this study with a view of the Christocentric dimension of biblical salvation: “and to the Lamb.” Jesus “is the one through whom God has accomplished his sovereign saving will” (p. 178). Here is a truly cross-centered grande finale to this biblical survey of salvation. In this final chapter, Wright concludes,

When we list all of those other dimensions of God’s redemptive plan…, we are not watering down the gospel of personal salvation, but rather setting it affirmatively within its full biblical context of all that God has achieved and will finally complete, through the cross of Christ. (p. 188)

Wright finishes this study with a useful two-page summarizing conclusion.

In reading this book I have gained an even deeper understanding of and appreciation for the biblical perspectives of salvation. It is as if blinders have been removed from around my eyes, and now I can see what God has done through Jesus Christ for me in light of what He is doing in all of creation. I heartily recommend this book!

Hallelujah! What a Savior!

Cross-posted.

Yesterday, I posted the following review by Dr. Roger D. Duke (Baptist College of Health Sciences) at SharperIron.org. Having heard very positive remarks about this book, I was eager to read this review. For those who are preachers of the Word of God, this appears to be another excellent and helpful guide. I'm looking forward to obtaining and reading this one!

---

I was first introduced to Peter C. Craigie via his commentary on Psalms 1-50 in the Word Biblical Commentary series. I found a tremendous amount of help in this well-packed volume, and I recommend it to you. As I read through portions of this commentary it became obvious to me that Craigie was seeking to maintain a difficult position in the midst of mainstream, Biblical schoraship. While it was abundantly evident that Craigie was aware of text-critical methods of OT scholarship, it was equally evident that he didn't bow to them.

I recently purchased a used copy of Craigie's The Old Testament: Its Background, Growth, and Content and have found a similar posture. Although he felt that it was not within the scope of this particular book to discuss the doctrine of inspiration, nevertheless he insisted on acknowledging the unique nature of the Biblical text. He concludes his comments on the survival of the Old Testament by stating the following:

It is the conviction of both the Jewish and the Christian faiths (though exrpessed in different ways), that the Hebrew Bible, or the Old Testament, is more than just an ancient book. It is the Word of God, the divine revelation, a sacred text. In this sense, the Old Testament books differ fundamentally from works such as those of the Jewish historian Josephus, or the Christian theologian Augustine. Thus from the perspective of Christian or Jewish faith there is an aspect of the authenticity and preservation of the ancient manuscripts that cannot be easily submitted to the historian's investigation or the scientist's microscope. The faith that believes this ancient Scripture to be the Word of God may also exercise faith that in some mysterious fashion God has preserved the integrity of that word in its transmission. This approach is one of faith, consistent with the larger religious belief to which it belongs; it may be informed by a knowledge of the history of the transmission of the Hebrew texts, and indeed should be so informed, but it is not a natural consequence of that study. (p. 37)

As his biographer, Lyle Eslinger, repeated emphasizes, Craigie was had resolved "to tackle the job of mediating biblical scholarship to a conservative popular audience" ("Peter C. Craigie" in BI20C, p. 416). In a certain sense Craigie appears to OT scholarship what George Ladd was to NT scholarship. That said, both Craigie and Ladd came from fairly different backgrounds and served in very different academic circles.

Eslinger also notes that "Craigie's characteristic caution set him as much against that brand of fideistic bibliolatry as it did against the speculations of historical criticism" (BI20C, p. 421).

Peter Campbell Craigie was born on August 18, 1938, in Lancaster, England. Religiously, he was reared in the Anglican tradition. However, he did his share of exploring as he matured; becoming involved with Baptist and Evangelical Free churches. Although he gravitated back to the Anglican tradition, Eslinger notes that Craigie avoided working in a confessional environment.

Having lost his opportunity of being a pilot in the Royal Air Force, Craigie went to Canada to study at Prarie Bible Institute (PBI). At that time, L. E. Maxwell (author of Born Crucified & Crowded to Christ) was the principal of this school. Although he only remained for two years, his biographer notes that the influence of this school remained with Craigie throughout his life. After PBI, Craigie enrolled at the University of Edinburgh. In 1965, he completed an M.A in Semitic languages. While working on this degree, Craigie spent a summer in Lebanon studying Arabic at the Middle East Centre for Arabic Studies. Craigie continued his studies by pursuing and completing the requirements for a diploma in theology at St. John's College, University of Durham. Craigie moved on to the University of Aberdeen for post-graduate work where he earned a Masters in Theology. Finally, Craigie returned to Canada where he completed the requirements for a Ph.D. at McMaster University.

Upon the completion of his studies (1970), Craigie was offered a teaching post at Carleton University. One year later (1971), Craigie returned to McMaster to fill a similar position. In 1974, Craigie moved to Alberta where he took up a lectureship at the University of Calgary. At the University of Calgary, Craigie was well received and quickly elevated to higher levels of leadership.

• 1977 - head of the religious studies department
• 1979 - dean of the faculty of humanities
• 1984 - associate vice-president (academic)
• 1985 - vice-president (academic)

However, the providence of God intervened taking Peter Craigie home after he sustained severe injuries in an automobile collision. He died on September 26, 1985.

Note (from the CSBS website):

The Craigie Lecture is held bi-annually during the Annual Meeting of the Canadian Society of Biblical Studies, in late May or early June. It is named after Dr. Peter Craigie, who died tragically in a car accident in 1985 at the age of 47. He was much beloved by his colleagues at the University of Calgary, and in the Canadian Society of Biblical Studies, and died while Vice-President Academic of the University of Calgary and President of the CSBS. During his abbreviated academic career, Craigie authored seven books and over forty articles. Following his death, funds were raised by the CSBS, with the support of his family, in order to sponsor public lectures by scholars of international stature.

Biographical Sketches & Bibliographies -

• Stephen G. Wilson, “Peter Campbell Craigie, 1938-1985: In Memoriam,” Studies in Religion/Sciences Religieuses 14 (1985) 233.
• H.G. Coward, "Academic Biography of Peter C. Craigie," Ascribe to the Lord: Biblical & Other Essays in Memory of Peter C. Craigie (vol. 67; eds. L. Eslinger and J. G. Taylor; Sheffield: Sheffield Academic Press, 1988), 593-97.
• Rebecca G. S. Idestrom and J. Glen Taylor, “Addendum to the Bibliography of Peter C. Craigie,” Journal for the Study of the Old Testament 51 (1991) 115-17.
• Lyle Eslinger, "Peter C. Craigie," Bible Interpreters of the 20th Century: A Selection of Evangelical Voices. (eds. W. A. Elwell and J. D. Weaver; Grand Rapids, MI: Baker Books, 1999) 411-22. [This resource is available for the Libronix Digital Library System from Logos: here.]
  

Bibliography of Works -

• Craigie, Peter C. The Book of Deuteronomy. The New international Commentary on the Old Testament. Grand Rapids: Eerdmans, 1976. [WTS | Amazon | CBD]
• _____. Ugaritic Studies, 1972-1976: Reprint of the "Newsletter for Ugaritic Studies," No. 1/1972 -No. 10/1976. Calgary, Alta.: Dept. of Religious Studies, University of Calgary, 1976.
• _____. The Problem of War in the Old Testament. Grand Rapids: Eerdmans, 1978. [Amazon]
• _____. Ezekiel. Daily Study Bible. Philadelphia: Westminster Press, 1983. [Amazon | CBD]
• _____. Psalms 1-50. Word Biblical Commentary. Vol. 19. Dallas: Word, 1983; 2nd ed., updated by Marvin Tate, Nashville: Thomas Nelson, 2005. [WTS | Amazon | CBD]
  
• _____. Ugarit and the Old Testament. Grand Rapids: Eerdmans, 1983. [Amazon]
• _____. Twelve Prophets. Daily Study Bible. 2 vols. Philadelphia: Westminster Press, 1984-85. [Amazon | CBD & CBD]
  
• _____. The Old Testament: Its Background, Growth, and Content. Nashville: Abingdon Press, 1986. [Amazon]
• _____. Jeremiah 1-25. Word Biblical Commentary. Vol. 26. Dallas: Word, 1991. [WTS | Amazon | CBD]
  

Two theologians whom I hold in high regard are John Owen and Geerhardus Vos. I think of these two theologians together, not only because they are highly revered scholars from the Reformed Orthodox tradition, but more so because they are challenging to read. I would much rather wrestle through a book that requires me to re-read sections in order to keep up with a multifaceted argument than one that can merely be skimmed and understood. Yeah, that sounds strange. And, No, this doesn't mean I know these theologians as well as I would like. It simply means that I know that I am going to chew on some good meat when I turn to Owen and Vos.

Geerhadus Vos was born in the Netherlands. His father moved the family to the United States when he accepted the pastorate of a Christian Reformed Church in Grand Rapids, MI. Vos studied theology in Grand Rapids (now Calvin College), at Princeton Seminary, at the University Berlin, and at the University of Strasburg. Upon receiving his doctorate, Vos returned to Grand Rapids to teach at Calvin College. He later accepted an offer to fill the newly created chair of Biblical Theology at Princeton Seminary. It is noted that he taught other notable pastor/theologians such as J. Gresham Machen, John Murray, and Cornelius Van Til.

Of interest to me was to learn that Vos chose to remain at Princeton when the fundamentalists, Machen, Van Til, and others, pulled out. He also chose to remain in the PCUSA after the breakup and formation of the PCA. Even still, Vos was not considered to be a moderate. He vigorously fought against liberalism, and he was well equipped to do so.

Vos passed away 59 years ago on August 13, 1949.

Two of Vos's most influential and enduring works are the following:

• Biblical Theology: Old and New Testaments, ed. by Johannes G. Vos. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948; reprint, Banner of Truth, 1975; reprint, Eugene, OR: Wipf & Stock, 2003.
• Eerdmans edition: WTS ($, pb) | Amazon
• BOT edition: WTS | Amazon (13.60, pb) | WTS ($12.00, pb)
  
• Wipf & Stock reprint: Amazon ($38.60, pb)
  
• The Pauline Eschatology. Princeton, New Jersey: Princeton University, 1938; reprint, P & R Publishing, 1979.
• P&R edition - Amazon ($12.23, pb) | WTS ($11.24, pb)
  

Also of note are the following titles (As you will see, P & R Publishing has made a tremendous push to publish titles by and about G. Vos in the past decade.):

• The Self-Disclosure of Jesus: The Modern Debate about the Messianic Consciousness. New York: George H. Doran Co. 1926; Rewritten and corrected by Johannes G. Vos, Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954; reprint, Nutley, New Jersey: Presbyterian and Reformed Publishing Co., 1976.
• WTS ($9.74, pb) | Amazon (used from $7.00)
  
• The Teaching of Jesus Concerning the Kingdom of God and the Church. P & R Publishing, 1972; reprint, Eugene, OR: Wipf & Stock, 1999.
• Wipf & stock edition - Amazon ($21.00, pb) | WTS ($18.90, pb)
  
• P&R edition - WTS ($14.00, pb)
  
• The Eschatology of the Old Testament. P & R Publishing, 2001.
• Amazon ($11.99, pb) | WTS ($9.59, pb)
  
• A Geerhardus Vos Anthology: Biblical and Theological Insights Alphabetically Arranged, ed. by Danny E. Olinger. P & R Publishing, 2005.
• Amazon ($19.99, pb) | WTS ($13.99)
  
• Redemptive History and Biblical Interpretation: The Shorter Writings of Geerhardus Vos, ed. by Richard B. Gaffin, Jr. P & R. Publishing, 2001.
• Amazon ($23.39, hc) | WTS ($19.49, hc)
  
• Grace and Glory: Sermons Preached in the Chapel at Princeton Theological Seminary. 1922; reprint, Banner of Truth, 1994; Solid Ground Christian Books, 2007.
• SGCB edition - Amazon ($11.70, pb) | WTS ($10.50, pb)
  
• Letters of Geerhardus Vos, ed. by James T. Dennison, Jr. P & R Publishing, 2006.
• Amazon ($29.99, hc) | WTS ($18.89, hc)
• The Teaching of the Epistle to the Hebrews. reprint, Wipf & Stock, 1998.
• Wipf & Stock edition - Amazon (used $27.99, pb)
• WTS ($14.00, pb)
  

For those interested in the literary output of G. Vos, see James T. Dennison, Jr's bibliography posted at biblicaltheology.org.

Online Biographical Sketches -

• James T. Dennison, Jr. "Geerhardus Vos: Life Between Two Worlds," Kerux V14 N2 A3 September, 1999.
• Richard H. Harms. "Flashback * Geerhardus Vos, Calvin's First PhD: Alum returned to teach at alma mater." The Calvin Spark, 2003.

Note: Prices noted are as of the date of this post and subject to change per the booksellers.

This is one of the best articles I've read on ShaperIron in a long time (except, of course, for the book reviews ;)). This issue has been heavy on my heart for a long time and the problem addressed is a huge factor in the upheaval my family is currently experiencing.

I believe that Dr. Bauder has articulated the problem well and, with this article, has opened the door for some very needed conversation amongst fundamentalists. Well, in truth, I expect that the conversation has already begun amongst fundamentalist leaders. There has been a strong push from within and there have been heavy backlashes from without for more dialogue, especially amongst other believers.

At least for me, the issue has been that we have been handed strong, traditionalist ("it's always been this way"), reductionistic ("it can only be this way"), provincialistic ("we're the only ones right") dogmas and have been strongly warned against consorting with others, whether orally or literarily, who believe otherwise. We avoid interaction with other Christians on the grounds of dress, music and associations and therefore have absolutely no forum to enter into dialogue regarding "fundamental" issues.

Here's how Bauder articulates the problems:

Some fundamentalists believe that any form of dialogue represents a compromise of conviction. They believe that they already have the truth, and any discussion with truth-deniers would imply some questioning of that truth. Such fundamentalists are willing to announce the truth, but they are not willing to converse about it, except perhaps with others who already possess it. Those who do not possess the truth are subject only to critique.

From recent, personal experience, this is dead on. This, to me, is highly frustrating. I want to learn and grow, and every other area of life teaches me that growth requires resistance. Yes, maturity is very important in this process, and Bauder addresses this very well. However, "maturity" can be used as a billy club to reign in and isolate a student from growing in vital experience. Seminary students, especially, even though there is a great level of immaturity compared to those in full-time ministry, ought to be exposed to those who think/believe differently. Not at all to the biggest opponents, but to lesser opponents, especially to those who differ on lesser issues. The process of interacting with first-hand information ought to commence prior to graduation. This should carry over into a teaching or preaching ministry where one is able to hold to his beliefs and convictions in a respectable and informed way.

It is very disheartening to be denied an opportunity to grow, not because a particular leader knows of a real danger, or even because there is a real danger at all, but because the leader suspects that the other party holds to different convictions on non-fundamental issues. Maybe I'm showing a bit of immaturity, and, yes, I'm trying to remain a little vague; but this is a real problem which is pushing away good people.

The essence of Bauder's argument seems to be that we need to be more willing to listen, and more humble, realizing that we are not infallible. The desire to enter into dialogue is not a sign of compromise, but rather a sign of humility. It is an opportunity to grow and to help others grow.

I think that the following statement is excellent:

By encountering interlocutors who reject our thinking, we gain the opportunity to have our weaknesses pointed out to us. Of course, we shall have to judge whether any particular criticism really does point to a weakness, or whether it simply reflects the bias of the critic. If our critics do expose our weaknesses, we gain the opportunity to correct them. Our ability to present the truth is strengthened.

Again, I think it would be well worth your time to read and interact with this article.

I've blogged before on my favorite book on the subject of preaching, Preaching and Preachers by Martyn Lloyd-Jones. Mark Jones provides a good chapter-by-chapter summary of this book on his blog, Thomas Goodwin. I especially like his statement concerning chapter two, "No Substitute":

Because man is a rebel and under the wrath of God, he needs to be told, through preaching, how he can be reconciled to God, and no other medium accomplishes this task like preaching. When we try other mediums like "preaching" morality without godliness, in trying to reach man, the results have the opposite effect and churches subsequently empty because there is no gospel basis.

A theology of preaching rather than a homiletics book, Preaching and Preachers is a must-read for ministers and theological students. Mark's summary is a good introduction to Lloyd-Jones' book.

HT:(James Grant)

Available from: Amazon ($15.63) | ($16.09) | CBD ($16.99) | Cumberland Valley ($16.25) | WTS ($16.09)