Soul Heights and Depths are Ordained by God

Mood Tides: Divine Purpose in the Rhythms of Life by Ronald Horton

My rating: 3 of 5 stars

Ron Horton's book is a similar style read to that of E.M. Bounds, The Power Through Prayer. He has some great insights into humanity's emotional structure.  His premise that man's emotional eb and flow is ordained by God because it is a part of the Imago Dei was profound. It is true that we often characterize emotional highs as more godly than emotional lows--which, Horton says is a mischaracterization. Horton's scriptural handling is good and his philosophical approach is well balanced.  It was with pleasure that I came across several illustrations from Shakespeare, William James, and Dante.  At times, however, illustrative analogies tended to distract because the point had already been made. Those who have read E.M. Bounds will understand this irritant.  


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Review of The Heresy of Orthodoxy

Andreas J. Köstenberger (professor of NT at Southeastern Baptist Theological Seminary) and Michael J. Kruger (professor of NT at RTS in Charlotte, NC) team up to combat the Bauer-Ehrman hypothesis in The Heresy of Orthodoxy: How Contemporary Culture’s Fascination with Diversity Has Reshaped Our Understanding of Early Christianity. 

Köstenberger-Kruger (KK) deal with three major arguments in the Bauer-Ehrman theory (BE).  The first leg of the argument is that according to BE there were multiple ‘Christianities.’  Said in another way, there was a “diversity of equally legitimate beliefs” (p. 33).  KK reasons that while there was diversity, it was minimal.  Rather a unity around key doctrines like monotheism, Jesus Christ as Lord, and the message of the Gospel was the norm.  KK goes on to demonstrate that all centers of Christianity in the Mediterranean World were more likely orthodox than heterodox.  KK operates on the assumption that the NT is authentic in its authorship, so the actual books of the NT themselves combat heresy and the themes of orthodoxy prevail. 

The second argument revolves around the assumption that books were picked to be in the canon, based on the superiority of the choosers.  In discussing the concept of the canon, KK brings in literary criticism to bolster his argument.  He suggests that Ancient Near East covenants predate the 4^th Century and the written documents that accompanied those covenants were expected.  Thus it would be no different for the New Testament introduction of the New Covenant.  This argument may have appeal to the postmodern.  While provocative, I’m not sure it was his best argument because it still does not solve the issue of the affirmation of the written documents entirely.  However, the nature of the OT and NT in the overall unity of God’s plan is seen.  The historical evidence proposed in chapter 5 was more convincing than that of the covenant community paradigm.  He argues that the NT canon was complete at the end of the apostolic age and it was some time before spurious books by real heretics were written.  A “closed” verses “open” canon is integral to BE theory.  KK argues that “closed” is integral to redemption itself and to the apostolic witnesses.

The third argument revolves around the copying of manuscripts and textual transmission.  This is the best-argued section.  He wrests the argument that variants are significant away from Ehrman, by pointing out that they are actually confirmation that we have the original in the multitude of manuscripts.  There is safety in the thousands of manuscripts that can be compared.  On page 229, KK quotes from Ehrman’s book, Misquoting Jesus, “‘If [God] really wanted people to have his actual words, surely he would have miraculously preserved those words, just as he miraculously inspired them in the first place.’  In other words, if God really inspired the New Testament there would be no scribal variations as all.  It is his commitment to this belief—a theological belief—that is driving his entire approach to textual variants.” 

The rapid acceptance of the Bauer-Ehrman position comes from an uncritical willingness to believe. It resonates with the philosophy of our day.  While it nearly died on the vine in the first part of the previous century, it has made major head way today.  

I would recommend this for the truly thoughtful person, who was open-minded to possible criticism of their postmodern position.  That being said, sometimes it is easier to disbelieve an abundance of evidence that is contrary to one’s own desired position.

Review of Tim Keller's Generous Justice

Tim Keller, also the author of Ministries of Mercy: The Call of the Jericho Road, writes winsomely of the very heart of God, in his book Generous Justice.  In typical Keller style, he narrows the argument regarding social justice by pitting the ideals of liberals against conservatives.  Liberals often fail to be anchored to gospel truth and conservatives often fail to have compassion to help in spite of theological correctness. The fault of each party points to a greater alternative—a gospel driven compassion for the poor and vulnerable of society—in fact, Keller insists that God’s attribute of Justice includes Generosity. 

Keller surveys the OT and develops a very impressive understanding of the civil laws of Israel.  He surveys various Scripture texts that demonstrate that poverty is complex and multilayered and can result from oppression, calamity, and moral failure; however, by the gracious provision of the law there was opportunity for a second chance.  If Israel followed the laws of release, jubilee, and gleaning, and others then there should not have been any poor among them (see Deut. 15:4-50). 

Keller reminds us that the principles of the OT are pregnant in the NT.  The parable of the Good Samaritan and Galatians 6:10 compel us to look beyond our own household. 

Keller speaks pastorally when he says, “My experience as a pastor has been that those who are middle-class in spirit tend to be indifferent to the poor, but people who come to grasp the gospel of grace and become spiritually poor find their hearts gravitating toward the materially poor.  To the degree that the gospel shapes your self-image, you will identify with those in need” (p. 102). 

Keller suggests that churches can do more than they can imagine, but the key is to listen to the poor themselves (p. 134) very carefully to discern some of their real needs—relief ministries can help, but there are deeper issues in their communities that need to be addressed, and in some cases rehabilitated through intense effort. 

Keller provides a very sobering rebuke to most churches: “When a city perceives a church as existing strictly and only for itself and its own members, the preaching of the church will not resonate with outsiders…there is no better way for Christians to lay a foundation for evangelism than by doing justice” (p. 142). 

Something that I found very helpful was Keller’s insight drawn from Abraham Kuyper’s understanding of the church.  Kuyper had been both a Christian minister and also the Prime Minister of the Netherlands at the turn of the 20^th Century.  He believed that one of the things a church should do is produce mature believers who can engage culture in every area of expertise and advance justice in their spheres of influence.

I would highly recommend this book to those who have traditionally been reticent to social involvement for fear of compromising the evangelical, gospel message.  Keller insists that the very attribute of God’s justice compels us to be gracious as we share the good news.

New Year's Resolutions

I was asked by my neighbour if I had made any New Year's Resolutions.  With a wry grin, I told him that I had resolved not to make any resolutions... Perhaps I spoke too soon.

My resolution for the coming year is to read and blog on at least 12 books which have theological value.  Perhaps the accountability will keep me faithful to the task.

My first book is Generous Justice by Tim Keller.
My second book will be The Heresy of Orthodoxy by Andreas J. Köstenberger

I am willing to take suggestions as well.