We inhabit a world slowly coming to grips with the increasingly urgent challenge of climate change. In this time of ecological crisis, daring to believe that God’s love extends to all creation, not just humanity, and that the value of the surrounding world doesn’t depend wholly on its usefulness to us, is a costly yet necessary risk. It’s a time for remembering that we are part of a vast, complex, and remarkably interconnected world.
This is the sort of perspective offered up by the agrarian writer Wendell Berry. In one of his essays, he writes, “All, ultimately, are of a kind, belonging together… in this world,” adding that, “From the point of view of Genesis 1 or of the 104th Psalm, we would say that all are of one kind, one kinship… because all are creatures” (2015, p.96).
In his 2016 book, Agape Ethics, William Greenway echoes this affirmation and gives it deeper philosophical justification by drawing on the works of 20th century philosopher Emmanuel Levinas (p.39). Both the substance and even language style of Greenway’s writing reflect the deep imprint of Levinas on him. Throughout the book, he seeks to nudge readers towards coming alive to “having been seized by love for every creature,” without, of course, overlooking the pain and suffering that is also present throughout creation (pp.4-7). Continue reading
Is faith mainly intellectual assent or heartfelt trust? Does the presence of doubt signify unbelief, or is it a sign of honest, mature reflection? Will certainty always remain elusive? In Doubt, Faith, and Certainty, Anthony C. Thiselton takes up a host of questions like these for the sake of developing more nuanced and healthy ways of understanding these closely related theological concepts.
Of course, crafting better definitions sounds like a rather dry exercise, and Thiselton does stray into the weeds at times, but for him it’s done out of a practical desire to provide some help and solace for those grappling with these concerns in real life. Though Thiselton seeks to address all kinds of readers in this book, some will most likely struggle with his writing style. At times it can be quite dense and technical, so nonspecialist readers shouldn’t be surprised if they happen to find themselves turning to a dictionary of philosophical terms every once in a while. The book’s structure is fairly straightforward, though, and his overarching thesis isn’t too hard to grasp:
This book carries a simple message. On doubt, it argues that while some degree of doubt in some circumstances may perhaps be bad, in different situations doubts may stimulate us to fresh thought and questioning. In fact, the message remains the same for doubt, faith, and certainty: none of these terms has a uniform meaning, or has a uniform function in life. They have a variety of meanings. (p.vii)
Reading the Old Testament with contextual sensitivity and theological depth can be difficult. It’s all too easy for people to assume they already know what the text is saying or to treat the Old Testament as a mere backdrop for the New Testament. University of Notre Dame professor Gary A. Anderson is well aware of these dangers, but he doesn’t let them dissuade him from reading the Old Testament with doctrinal reflection in mind.
On the first page of Christian Doctrine and the Old Testament, he reveals the admittedly ambitious aim of the book: to demonstrate that “theological doctrines need not be a hindrance to exegesis but, when properly deployed, play a key role in uncovering a text’s meaning” (p.xi). In the world of biblical studies, this can be seen as a pretty provocative claim. Some scholars worry this type of approach inevitably overlooks the continued place of these scriptures in the Jewish canon and leads to the error of triumphalistic supersessionism. Anderson himself acknowledges the importance of these concerns, and he reassures readers that his Old Testament studies “take the Jewish character and integrity of the text with utmost seriousness” (p.xii). Continue reading
*This post is by guest writer Chris Wermeskerch. Chris is currently a M.Div. student at Northern Seminary. He loves memes, theology, Star Wars, and God. Not always in that order.
Collecting essays from an eclectic range of scholars and theologians, David Firth and Lindsay Wilson have created a unique package in Interpreting Old Testament Wisdom Literature. The title is, in a way, a bit of a misnomer. More than a straightforward commentary on the four traditional wisdom books, this collection discusses a wide range of scholarship on the canon as a whole, really. This is part of the book’s overall strength, but unfortunately, it stands as a weakness toward the end of the book.
The book starts with an overview of the study of Old Testament Wisdom literature today. As a seminarian, I felt like this would be too much of a review for me. Instead, I was pleasantly surprised to see which avenues were explored in this section. Questions were raised related to the genre of the books, the definition of wisdom, and a history of the study of the wisdom books. I found this part to be interesting, being both well-paced and well-researched. Continue reading
The book of Jonah is short, but its brevity does nothing to reduce the significance of the theological questions it raises. In Phillip Cary’s 2008 commentary on Jonah, he shows that those who have the courage and humility to let Jonah’s story confront them will be challenged to deepen their understanding of God’s mercy and wrestle once again with the meaning of the proclamation in Exodus 34:7 that the LORD is “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (NRSV).
Cary approaches Jonah with both literary and theological sensitivity, pointing out relevant storytelling and rhetorical features, bringing the rest of the Christian canon into conversation with the text, and reflecting on how the book of Jonah might have challenged those who first encountered it. He also explores ways in which Jonah can continue to challenge Christian readers today.
Unfortunately, some studies of Jonah get tangled up in questions of historicity to the degree that the heart of the story—the expansive depth of God’s patience and mercy—can be missed. While some read Jonah as a historical narrative, there are a number of reasons for thinking that this is a misunderstanding of Jonah’s genre. Regardless of one’s position on the historicity of Jonah, though, most readers can hopefully agree that the main focus of the story is on the nature of God’s forgiveness and mercy. Continue reading
For many Christians, Paul’s letter to the Romans is one of the more intimidating parts of the New Testament. This is both understandable and unfortunate. Romans is, after all, an undeniably complex letter, with both occasional and systematic dimensions. And in case we forget its historic significance, the Pauline scholar Michael Gorman reminds us that “Romans has spawned conversions, doctrines, disputations, and even a few reformations” (2004, p.338).
A feeling of slight trepidation when embarking on a study of Romans might then actually be entirely appropriate. It’s a shame, though, when this causes Christians to shy away from reading the letter at all. “[While] it is clearly a book that challenges the best minds in the community,” Eugene Peterson points out, “The scholars are here to help us read it, not read it for us” (2009, p.261).
Hopefully, these introductory comments can help us better appreciate the usefulness of Beverly Roberts Gaventa’s brief and illuminating book, When in Romans: An Invitation to Linger with the Gospel according to Paul. In it, she reflects theologically on the significance of Paul’s letter for those who might not otherwise know where to start. As Gaventa explains in the preface, “This book on Romans is intended for people who would not normally read a book about Romans” (p.xiii). Continue reading
*This review was originally posted over at The Englewood Review of Books. Do check out their other reviews if you have a few minutes.
Near the beginning of Preaching the Luminous Word, Ellen F. Davis describes herself as “an exegete who teaches Old Testament and preaches, in that order” (xxiv). I’m grateful for that. It means the sermons gathered together in these pages are born out of a love for exegesis and attentive theological study, and it allows her to open up the unendingly rich and surprising world of Scripture in ways that invite her hearers and readers to slow down and linger with the text. Though her main academic background is in the Old Testament, Davis’s sermons in this volume reflect her engagement over the years with both the Old and New Testaments, delivered on a variety of occasions and in the midst of the seasonal rhythms of the Church’s liturgical calendar.
In the past, Davis has expressed concern over the harmful effects of shallow Scripture reading, which she finds to be an all-too-common problem, at least in some North American churches. What she speaks of as shallow readings of Scripture flow out from the presumption that we already know what the text has to say to us, so our readings become more like rehearsals than fresh explorations (xii). In sermons, this can manifest itself in a tendency to sentimentalize the Bible or rely too heavily on (sometimes rather contrived) illustrations to keep up the interest of those sitting in the pews. In light of these things, Davis wants to recover the importance of reading Scripture in deeply theological ways for the Church, especially from the pulpit. Stanley Hauerwas hits it on the head when he comments in the foreword that this sermon and essay collection “not only provides the exemplification of a theological reading of Scripture but also demonstrates the power of such a reading when articulated by someone of depth and elegance” (xiii). Continue reading