Heralds of a New Reformation: The Poor The of South and , p. 71 . Healthy Emotions: Helping Children Grow, p. 72. Reformed Institutes of the Christian Religion: 1536 Edition, p. 72. Review John, p. 73. Joy Unspeakable: Power and Renewal In the Holy Spirit, p. 74. Kingdoms In Confllct, p. 75. Book Mortal Fear: Meditations on Death and AIDS, p. 59. Reuiews The Only Wise God: The Compstlblllty of Divine Foreknowledge and Human Freedom, p. 76. Pastoral Marital Therapy: A Prsctlcsl Primer for Ministry to Couples, p. 77. Paul Tiii/ch, p. 77. Philosophy and Medicine, p. 78. Poverty and Wealth: The Christian Debate Over Cspltsllsm, p. 79. A Primer for Preachers, p. 80. Psychology Through the Eyes of Faith, p. 60. Psychotherapy In Christian Perspective, p. 81. Reforming Fundamentalism: Fuller Seminary Aging: A Time for New Learning, p. 59. and the New Evsngelicsllsm, p. 82. AIDS and the Church, p. 59. The Restless Heart: The Life and In­ Answering For Faith, p. 61 fluence of St. Augustine, p. 63. The Best In : Volume Two, p. 62. The Science of Theology, p. 63. Beyond Belief: The Christian Encounter Sexuality and Marriage: A Christian with God, p. 62. Foundation for Making Responsible "But Can She Type?": Overcoming Ster­ Choices, p. 84. eotypes In the Workplace, p. 63. Soclolingulstlcs and Communication, p. 84. Chosen For Life: An Introductory Gulde So Rich A Soll: John McLeod Campbell to the Doctrine of Divine Election, p. 63. on Christian Atonement, p. 85. Christian Anarchy: Jesus' Primacy Over The Sovereign Spirit: Discerning His the Powers, p. 64. Gifts, p. 74. As Psychology: The Healing Spilt Image: Male and Female After God's Power of the Christian Message, p. 65. Likeness, p. 85. The Christian Sacraments of Initiation: Teaching the Gospel Today: A Gulde for Baptism, Confirmation, Eucharist, p. 66. Education In the Congregation, p. 86. The Cross of Christ, p. 66. / Diversity and the Authority Death: Confronting the Reality, p. 67. of the Old Testament, p. 87. The Enigma of Evil: Can We Believe In Theological German: A Reader, p. 88. the Goodness of God?, p. 68. This People, This Parish, p. 88. Evangelical Renewal In the Mainline Traits of a Healthy Family, p. 88. Churches, p. 68. Voices from the Heart: Four Centuries God and Human Suffering: An Exercise of American Piety, p. 89. In the Theology of the Cross, p. 69. What's Good About the Good News, p. 90. Guided Grief Imagery: A Resource for When AIDS Comes to the Church, p. 59. Grief Ministry and Death Education, Whole-hearted Integration: Harmonizing p. 70. Psychology and Christianity Through Hans Kung, p. 71. Word and Deed, p. 91.

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Aging: A Time for New Learning, by David Don't miss Maitland's commentary on J. Maitland, Atlanta: John Knox Press, Isaiah 6 which he learned from James 1987. ix, 133p., $9.95 (paper). Muilenburg (p. 12Sf.). Maitland is a man in touch with life and reading his book has Maitland says, "In the last analysis been helpful to me. covenant-faithfulness is the single enduring legacy." I remember my grandfather's Robert J. Hoeksema prayers of forty years ago: "Lord, our covenant God, to Thee we come with praise and thanksgiving." The author urges that ". . . we realize that God endlessly calls us to our true vocation - to be as fully as possible ourselves AIDS and the Church, by Earl E. Shelp and as children of God." One way of honoring Ronald H. Sunderland, Philadelphia: West­ our parents, he suggests, is to attempt to minster Press, 1987, !Sip., $7.95. reconcile in our own lives the conflicts between our parents which they themselves Mortal Fear: Meditations on Death and AIDS, were never able to resolve. He asserts that by John Snow, Cambridge, Massachusetts: sin " ... is the rejection of God's call to Cowley Publications, 92p., $6.95. become more humane." When AIDS Comes to the Church, by Those in the latter half of life who William E. Amos, Jr., Philadelphia: West­ struggle for meaning, or those who don't minster Press, 1988, 129p., $9.95. struggle but are open to new perspectives, will appreciate the writer's insights and In the face of a great deal of fear, denial, illustrations. Dacie Moses opened her home and avoidance, it is heartening to read in­ at age 70 plus as a place for a college male formed and compassionate treatments of the quartet to rehearse. Homer Robinson in his church's response to the AIDS epidemic. In 80's wrote poetry and shared it with others. AIDS and the Church, Shelp and Sunder­ They exemplify Maitland's thesis that life is land, Research Fellows at the Institute of a journey and at all ages we are free to Religion in , have drawn from their encourage others and recognize our association with that city's Institute for Im­ connectedness to them. They remind me of munological Disorders to produce a superior Charles Spencer, who in his sixties upon blend of medicine, theology, and pastoral retirement from business, took up playing care. the organ and recording the concerts of a We are being flooded with media infor­ high school choir in Delmar, N.Y. where he mation about the AIDS crisis. One may ask, lived. "Why do we need more material?" The sig­ "Coming to terms with the journey of nificant difference in this volume and in one's life is the central spiritual task of those to follow in this review is the attempt aging," states Maitland. He asserts that to help us understand the epidemic in a "Christianity is a very mundane religion. It larger ethical, theological, and pastoral is about nothing less than learning to assent framework. Shelp and Sunderland remind to our life in the flesh." We need to us, embrace whatever has been, the grand and This is not only a public health crisis the miserable. of global magnitude, it is a crisis In his eighties my father wrote a brief family for the church . . . . Our integrity history which is a great gift and blessing to and witness are on the line in our me. Reading Aging caused me to recognize response to our AIDS crisis in general that this afforded him an opportunity to and to people touched by AIDS in review and for self-acceptance. particular (p. 16).

-59- Just as the church in the cholera epidemic derstandably strident (from authors inti­ of 1832 moved slowly beyond judgment to mately ministering to AIDS patients), the compassion, so we must respond to AIDS theological power of Jesus' thrust of the victims who "suffer doubly" because their kingdom toward the poor, the disabled, the dise8$e like the early victims of cholera has diseased, the grieving, and the outsiders of been identified by many in the church as our society is effectively presented. God's special judgment. As with cholera, so If AIDS in fact means that the sick with AIDS; it has only been after the Chris­ person has fallen into death's realm tian community has come to see the of power, loving acceptance of people "valued" persons as well as the "disvalued,'' with AIDS announces that God's brothers and sisters in parishes, sons and saving power takes the field against daughters and children in families, as suf­ death's destructive power (p. 65). ferers, that the church has moved from fear The process theology perspective of the book and judgment to advocacy and sustaining in discussing theodicy and God's power is ministries. Many in the church are only be­ less satisfying, yet the section on Jesus and ginning to awaken to the challenge. the poor is rich social commentary on God's AIDS and the Church offers an excellent care for society's condemned. summary of history of medical research in The final sections of the book offer an lay terms concerning the HIV virus and the honest examination of the personal, emo­ immune system. The authors point out the tional, and community costs of AIDS min­ epidemiologists' world-wide findings that istries in the church. Such sober reflection AIDS is not a gay disease. Neither is it a promises the reward of focused, parish-based, disease of drug addicts or of hemophiliacs. interfaith sustaining ministries. Sections on Homosexual and heterosexual persons, the educational strategies for preparing the male and female, white and bl.ack, congregation for ministry and the impor­ young and old, are all equally subject tance of spiritual and sacramental ministries to infection if virus particles or are emphasized. infected cells gain direct access to Mortal Fear, written by a pastoral theo­ the blood stream (p. 35). logian, John Snow, at Episcopal Divinity "Casual contact, coughs, sneezes, and con­ School, Cambridge, Mass., is the book many sumption of food prepared by infected per­ have been looking for to place the AIDS sons, present no risk of infection" (p. 35- crisis in the context of our common mor­ 36). The authors cite the 1986 Public Health tality. The five meditations in the first half Service five year projections for the epi­ of the book are exquisite statements, both at demic. "This report estimates that by the once tender and provocative, of our soli­ end of 1991 the cumulative total of AIDS darity in health and in disease with those cases will exceed 270,000 with more than who suffer in a society which understand life 74,000 occurring in 1991" (p. 37) . The in­ only as win/lose. We are survivors, winners travenous drug users is the fastest growing where all relationships are instrumental. AIDS population with homosexual cases de­ A generation born under the threat creasing and the percentage of heterosexuals of nuclear war never knows the diagnosed with AIDS moving from 40Jo in delight of languor, has no intima­ December of 1986 to a projected lOOJo in tion of immortality, but finds itself 1991. Intensive research on the disease will trapped in a biological obsession with serve to benefit not only the AIDS sufferers survival as the most it can expect but all of humankind as medicine learns so from life (p. 13). much more about the immune system. AIDS thrusts us all back into the arms of The middle section of AIDS and the God and more deeply into what it means to Church, treats illness in Christian perspec­ be human with one another. "AIDS has tive. Although the tone of this section is un- brought our mortality out of hiding" (p. 36).

..(,()- Such mortal fear moves us to a new appre­ theology, prior to dogmatic affirmations, of ciation of the presence of God and to the the credibility of the Christian claim that in mystery of life. Jesus Christ there has occured a definitive, When AIDS Comes to the Church com­ "special" categorical revelation, a unique pletes this trilogy with the story of a Southern and final "word" of God to humanity. Baptist pastor and a congregation in south Viladesau begins this apologetic by giving Florida who face in an unfolding way out of us a resume of the presuppositions set forth the integrity of ministry the challenge of in his book entitled The Reason For Our AIDS. The stages of engagement in this Hope. In so doing he sets before us two ministry do not come from some textbook major affirmations of anthropology. First, application of lofty principles. They come the fact that humanity looks for meaning in from a pastor's heart as he tries to stand existence, and cannot find it within the with victims of AIDS and their families in ambit of merely worldly life, and therefore the congregation and in the community. are ontologically oriented toward the One of the most striking parts of the au­ transcendent, or God. Second, that humanity thor's story comes early on when he faces finds itself in the midst of the problem of the risks of becoming a casualty to the AIDS evil and it looks toward the transcendent as hysteria as he puts his pastoral relationships a means of salvation from this problem of on the line in order not to forsake those evil. who suffer. As is often the case, the women Viladesau moves on into an examination of the church become the first to respond in of various types of religious-philosophical a straightforward manner, forming a human theodicies and the major types of Christian chain of support. Remarkable also, is the religious theodicy. The examination affirms fact that the author does not stop at pas­ that God is not merely the asymptotic toral care; he goes on to insist that the horizon of human existence but that he does church stop pretending that it can address speak to man and reveals himself in a way the complex issues of sexuality and sexual similar to dialogue between persons. This practice with its head in the sand. Pastor examination then leads Viladesau to discuss Amos goes so far as to say pragmatically the achievement of transcendence, i.e., that after the church has taken a clear po­ conversion - intellectual, moral and religious. sition on the highest view of sexual intimacy Having set forth the historical background within marriage, that "to suggest the use of and criteria for higher religions, Viladesau condoms as a preventative measure in regard discerns the "classic" contribution of each to AIDS seem to be a logical biblical ex­ of the seven higher religions to the tension of concern for human life" (p. 107). thematization of revelation. This study Such reading from an evangelical tradition is makes clear that Christianity and both refreshing indeed. Equally striking is the ex­ explicitly claim to be a special categorical pectation of the author that our churches are revelation in history: a final and definitive now facing the need for preparing our human expression and presence of God's church schools for receiving children with "solution" being achieved through human AIDS as a part of our on-going ministry. collaboration. This study also makes clear that in some forms of the other higher Stanley A. Rock religions there can be found implicit indications of a similar claim. Viladesau then discusses in detail the Answering For Faith, by Richard Viladesau, Christian claim to be a "special" categorical New York: Paulist, 1987. 312p., $12.95. revelation of God in history through a discussion of the striking divergences and Answering For Faith is an examination, on convergences manifested in the human the grounds of fundamental or foundational response to and formulation of God's self-

-61 - revelation as is found in the various higher gleaned by specialists as the best ones religions. Viladesau goes on and justifies this published in the past year. Christian claim and the Christian faith itself In each of nine areas, such as Old by summarizing 's justification, Testament and Church History, the editor of faith in Christ, as formulated principally for that area has chosen from two to four in Foundations of Christian Faith, under the articles. Obviously many good articles are categories of transcendental and categorical omitted and the editor cannot help but be . subjective, but this is a beginning in helping Having established the affinnation that the busy pastor keep up with developments there exists in history a "special" categorical in the various areas of theology. revelation in which God's gift of himself is There are so many fascinating articles in definitively and victoriousiy present in · the this volume that it is difficult to review. For person of the "absolute savior" Jesus Christ, example, "Synoptic Studies: Some Recent V iladesau examines the theological Methological Developments and Debates," implications of this affirmation, both in by Craig L. Blomberg, Assistant Professor regard to Christianity and with regard to the of New Testament at Denver Seminary, an other higher religions and salvation history in article taken from Themelios, gives a very general. helpful survey of recent scholarship in that Both in method and in content Answering area. For Faith relies heavily (at times too heavily) "Recent Brain Research and the Mind­ upon the work of Karl Rabner and Bernard Body Dilemma,'' an article by Lawrence W. Lonergan. Because of this I felt at times that Wood, Professor of at instead of reading Answering for Faith I Asbury Theological Seminary, documents the should be reading Rahner's Foundation of conclusions of persons involved in brain Christian Faith or Lonergan's Insight. But research. These researchers have come to the Viladesau goes beyond the works of Rabner conclusion that the mind is distinct from the and Lonergan by applying their methods and brain leading to the view that the mind can insights to new areas, especially in the survive the destruction of the brain. dialogue wjth world religions. This, in itself, In reviewing books, I have never said, makes Answering For Faith a book that I "Here is a book that you must get." In this would encourage others to read. case, I make an exception. Carl Gearhart Harry Buis

Beyond Belief: The Christian Encounter with The Best In Theology: Volume Two, edited God, by Richard Holloway, Grand Rapids: by J.I. Packer, Carol Stream, Illinois: Eerdmans, 1981. ix, 164p. Christianity Today. 452p. In a recent work Holloway, Rector of the For a pastor to say, "I am no theologian" Church of the Advent in Boston, provides a is like a doctor saying "I am not an expert possible pathway to genuine faith through an in medicine." Personally, I would get a inverse direction: as the sequence of the different doctor. But how can a pastor, busy book's three parts increases, the number of with pastoral calling, sermon preparation chapters in each of these decrease: from four and committee meetings, remain current in to two (and one, in the epilogue). theology. A part of the answer is to read Commencing with the adventure of faith, this volume which is published annually and the author, a graduate from Union which consists of theological journal articles Theological Seminary, presents both

-62- mankind's infelicitous search for God and Janet Kobobel's book deals with such God's own search for fallen humanity sensitive issues as should women leaders be through the covenant, while lifting the veil treated differently from men who lead? Are draped over God's face only a bit. they different? If they fully express their Focusing on Jesus Christ, his suffering and womanliness, how do they do so? If they conquest over death, Holloway pens a stifle their womanliness, are they leading as rewarding section on the blessed future, capably as they could? Or is stifling which comprises Jesus' twtlng Sermon on the femininity the only way to be a competent Mount and, even more so, his marvelous leader? How do we bring glory to God as we Beatitudes. express ourselves in our work environment? Beyond Belief is written against those who Those of us who have dared to enter what objectify God's self-revelation. As others has traditionally been a man's world can before him, Holloway prefers the way of relate to the conflicts that confront women encounter to that of doctrine and who accept leadership opportunities. proposition, a perspective with its own Kobobel identifies the conflicts women proven integrity. Happily, as I see it, experience when involved in a career. Once Holloway rises above the personal act of· identified, she points out why we experience believing to the content of the believer's them and how we can deal with them. Both encounter with God: the suffering and rising men and women need to attune themselves Son of God. to the differences in the leadership styles in This composition is an ardent defense of the sexes and affirm them. Then each needs the New Testament witness to our Savior, an to fine-tune their own leadership abilities. arresting narrative with an occasional sense Scripture is skillfully woven into the of suspense. book. The Parable of the Talents, the The epilogue, the faith of a "hypocrite" biblical role of Esther, a study of Daniel's as he confesses his own pilgrimage of faith, success, and many other practical exercises reflects the author's own partial inability to make this book a useful tool for working believe what he writes about Christ. If it women interested in better understanding mirrors Craig's "transported" position from and dealing with the confusion and Scotland to the USA, may it permit the frustration resulting from expanding author seven years later to accept what he, leadership roles. no doubt, wishes his readers unquestionably Patricia J. Elzinga to do. Ralph W. Vunderink

Chosen for Life: An Introductory Guide to the Doctrine of Divine Election, by C. Samuel Storms, Grand Rapids: Baker, 142p., "But Can She Type?": Overcoming $6.9S (paper). Stereotypes in the Workplace, by Janet L. Kobobel, . Downers Grove, Illinois: Are you looking for a book which will InterVarsity, 1986. 177p., $6.95 . give a good explanation to a lay person re­ garding the doctrine of election? Would you This book is relevant for working women like help in finding a relatively simple way of who have ventured into male dominated explaining this doctrine? This book is the leadership roles in the workplace. Women answer. It is very interesting to find a are being offered increasing opportunities for graduate of Dallas Theological Seminary leadership positions. These expanding roles providing a discussion of election which is have created frustration, pain, loneliness, completely in keeping with the Canons of and doubt in the minds of many women. Dort.

-63- Throughout the book Storms considers the Christian Anarchy: Jesus' Primacy Over the hypothetical case of twin brothers, Frank Powers, by Vernard Eller, Grand Rapids: and Fred, one of whom becomes a believer. Eerdmans, 1987. xiv, 267p. Having examined the biblical evidence of the nature of sin and its affect upon the will, A contemporary Joshua, Eller challenges Storms states, all , whether from the left, the If the biblical witness to the condition right, or the center to choose today whom we of fallen man is to be believed (and will serve. Shall we serve a worldly arche or if we are Christians it must be be­ the Arche (Rule) of God. Eller calls upon all lieved), neither of these young men, to choose God and holds that to fail to if left to himself, has any desire for choose God is already to have chosen the Christ or the blessings offered in the world. He points out that because Jesus is gospel (p.45). [However], the Armin­ the Arche (Colossians 1:18), the Prime of ian insists that what made Fred and Creation, the Primal Anarchist, the Principal Frank to differ was Frank (p. 46). of All Good, the Prince of Peace and Storms rightly states that pure grace in­ everything else, no Christian dare ever to escapably requires unconditional election. grant a human arche (the Peace Movement, Having examined many passages of Scripture Marxism, Education, etc.,) the primacy it which deal with election, he concludes that claims for itself. Instead all Christians should unconditional election is a clear teaching of give to God what belongs to God by Scripture. renouncing any form of arche faith in order In discussing the order of salvation, to go all-out with the Arche of God. In Storms states, other words, Eller challenges us to return to What I am saying is that although the biblical norms of Christian Anarchy. both Fred and Frank heard the call Christian Anarchy which is based on the of God in the gospel, only Frank conviction that no human arche can serve was given "spiritual ears" in order God's ultimate will for humanity, that only that he might make sense of it God's own not-of-this world Arche will do, (p. 104). has its background in the O.T. Eller locates He defines hyper-, which he re­ this background in the movement of the jects, as a denial of the external gospel call. people away from the temple and towards In his concluding chapter, Storms gives the anarchic reality of the synagogue. helpful answers to such questions as How Relying upon the scholarly work of can God be just? Why should we preach? Jacques Ellul and Joachim Jeremias, Eller Why should we pray? His final conclusion is presents Jesus as history's Arch-Anarchist a quote from Warfield, a healthy reminder, and "true founder" of the tradition. He "we are elected to make it possible for us to shows that Paul follows in the footsteps of be good, yea, to make it certain that we Jesus and even tries to protect "anarchy" shall be good, not apart from but through from being confused with, and misread as, our own efforts" (p. 142). revolution. Eller continues by pointing out that, although Christianity started out as a Harry Buis completely anarchic ekklesia, it later became institutionalized as the official religion of the Roman Empire. Eller proceeds by showing that although there were scattered flashes within church history of attempts to return to the biblical norm of Christian Anarchy it is not until the Radical Protestant Reformation (the emergence of the Anabaptist-Brethren

-64- Mennonite tradition) of the 16th century that Episcopal clergy person and spiritual guide, the thread re-establishes itself. Eller goes on addresses this book to two very different and shows that since 1950 this tradition, audiences. The first four chapters are geared which is his own tradition, has moved out of more to the Christian community. Kelsey its time tested anarchism into today's dead­ wants to awaken those in the church who end revolutionism. have dismissed psychology as something Eller also traces the biblical concept of unnecessary or even dangerous to the faith. Christian Anarchy through various He briefly summarizes the various schools of "modern" thinkers. They are: Soren psychological thought, concluding that the Kierkegaard who is regarded as the founder Jungian and transpersonal school are the most of existentialism; Christoph Blumhardt and compatible with and helpful for the church. his brother; Dietrich · Bonhoffer; Jacques While the author is very dependent and grate­ Ellul who crystalizes Christian Anarchy and ful to Jung, he is alert to the weakness and gives it the most self-conscious tradition ever The great stumbling block of Jung to the produced; in his Dialectical which he frequently stresses (see pp. 10, 78, Theology of Christian Anarchy; and Eller Christian, according to Kelsey, is his himself, especially his treatment of tax ambivalence to "the payment, theology of peace versus politics of and its saving power" (p. 43). Interestingly, peace, the fruit of Christian Anarchy, this is the foundation of Kelsey's own faith exposition of Philemon, and his study. of the which he frequently stresses (see pages 10,78, invariable characteristics of the Arche Faith. 98). Eller does this not only to show that the These early chapters also contain some of biblical concept is not dead but also to try to the familiar and favorite themes of the hasten the inevitable revolutionary author. Special treatment is given to the disillusionment that might bring all warped world view of much of the Western Christians (not only those in his own' Christian world which acknowledges material. tradition but in all of Christendom) back to reality more readily than the spiritual. This Christian Anarchy. limiting ni.indset restricts the Christian's To be honest the title made me a bit slow participation and experience in the healing to pick up this book and read it. I was just and transforming power of Jesus Christ sure it was another attempt to attack, today. subvert, unseat the world's arche (p. 13), The remaining three chapters are addressed to speak against social service (p. 14) and more to those within the psychological taxes (pp. l 9Sff.) and to speak in favor of community. Kelsey stresses the dynamic, Marxism p. 63) and revolution (p. 1). I healing power of Christian love. The message was wrong on all counts. My fears were all of the gospel not only did, but continues unwarranted. Instead I found Christian today, to have the transforming quality not Anarchy to be the scholarly work of a only to save people for eternity but also to loving, caring disciple of Christ who enable them to grow in wholeness here and challenges the church to seek first the now on earth. Psychologists are reminded kingdom of God and his righteousness. "if religion is a natural part of life, it should Carl Gearhart no more be avoided than questions dealing with sexuality and hostility" (p. 116). Included in this section is a brief method of Christianity As Psychology: The Healing how to be silent and listen to the Lord as Power of the Christian Message, by Morton well as examples of dialoguing with our Kelsey , Minneapolis: Augsburg, 1986. 143p. inner images and inviting Jesus to join us in this process. The prolific pen of Morton Kelsey has In reading and reflecting on this book, I been at work again. Kelsey, the well-known have been somewhat frustrated by its title. I

-65- believe a more accurate choice would have may be separated by several years, been, "Christianity and Psychology: Friends, "confirmation celebrates one aspect of the Not Foes." Those who are familiar with baptismal event, which has gone on Kelsey will find very little new in this continually since baptism: the gift of the present work. I believe its real strength is to Spirit to an individual." Nevertheless, in his provide a brief and helpful introduction to showing that there was no sacrament of those who need to discover or be reminded confirmation during the first two hundred of the healing and transforming power, both years of the church, the author unwittingly spiritually and psychologically, of the resur­ gives a good argument for abandoning rection of Jesus Christ. An additional bonus confirmation altogether. Likewise, Osborne is a very helpful eight page, ·briefly annotated says that the current Western practice of first section for further reading. communion is often done without an Tom Schwanda emphasis on the baptism-eucharist inter-relationship. As to the second theme, the author notes that seeing Jesus as the primordial sacrament The Christian Sacraments of Initiation: and the church as the basic sacrament is Baptism, Confirmation, Eucharist, by Kenan quite new. The former has been developed B. Osborne, New York: Paulist, 1987. 249p., by Roman Catholic scholars while the latter $10.95 (paper). is the product of documents from Vatican II. While this might be acceptable to many Kenan Osborne is a Franciscan priest and Protestants and Roman Catholics, the professor of systematic theology at the author's belief that this approach will foster Franciscan School of Theology, which is part is too optimistic and, in his of the Graduate Theological Union in eagerness to achieve consensus, he Berkeley, California. It is this background understates the theological differences that leads him to an ecumenical approach to between Protestants and Roman Catholics on baptism, confirmation, and eucharist. sacramental theology. Beginning with the Roman Catholic teaching Overall, this book is a valuable resource on each of these sacraments, he evaluates for both clergy and laity. Its organization, their development from New Testament to selected bibliography, footnotes, and modern times, and interweaves documents discussion questions make this a very from Vatican II, the World Council of readable and useful volume. Churches, and various statements from Alan M. Koller Roman Catholic/ Anglican and Roman Catholic/Lutheran dialogues in order to show growing opportunities for consensus. Osborne has two basic themes in this The Cross of Christ, by John R. W. Stott, volume. The first is that the Western church Downers Grove, Illinois: lnterVarsity, 1986. needs to recapture the Eastern church's 383p., $14.95. emphasis on the relatedness of baptism, confirmation, and eucharist. The second I like Stott's style; it is both scholarly and theme is that the old definitions of warmhearted. He arranges his material in sacraments (producing models of seven or terms of points and subpoints so that the two) should be modified so that Jesus is seen progression of his thought is clear. The book as the primordial sacrament and the church is divided into four major sections. as the basic sacrament from which all other The first section, entitled "Approaching sacraments are derived. the Cross," deals with the centrality of the In addressing the first theme, Osborne says cross in Scripture and in the church and the that even though baptism and confirmation reason for the death of Christ.

-66- In the second section, "The Heart of the reality of violence in the United States. Cross," Stott rightly points out that the Phipps reminds us that "Violence is an cross only makes sense if one takes the bibli­ especially prominent disease in American cal teaching of the gravity of sin and the culture," that "The homicide rate in this holiness of God seriously. Arguing for the nation has doubled in the past generation, necessity of the word "satisfaction" in con­ and that "Facing the reality and acting on sidering the atonement, he concludes that it the (gun) control options available can is the holy love of God which needs to be diminish the present one in five chance that satisfied. a member of your family will be assaulted Under the section, "The Achievement of by a handgun." He suggests considering a the Cross,'• Stott considers the three results dozen significant arguments for and against which flow from the atonement: the sal­ government regulation of handguns. vation of sinners, the revelation of God, and Fascinating and instructive are the words the conquest of evil. It is under the subject which come to mind to describe his chapter of the revelation of God that Stott speaks on "Body Disposal," chapter seven. The appreciatively of Abelard's moral influence author provides insights into burial methods theory. Throughout his study of the atone­ in history and chronicles the background of ment, Stott also finds himself in agreement present funeral practices in much of the U. with on many points. S. A. He notes that "Entire communities In the final section, "Living Under the lack real parks, but they have cemeteries." Cross," Stott considers the relationship be­ Did you know that public laws do not tween the cross and the Lord's Supper. He require embalming? Phipps explains the also affirms that the cross calls us to a life changing role of the funeral director and the of self-denial, self-affirmation, and self-sacri­ methods of American death entrepeneurs. ficial love which includes the demand for Other chapters deal with such subjects as social action. Our response to evildoers must defining death and life, the dying patient, be like that which God exhibited in the suicide, life expectance and aging, grief and cross, holy love. Stott also considers the light bereavement and life after death. Ministers which the cross sheds on the problem of who care for the families of the dead will suffering. confirm the writer's observation: "In order Stott concludes by quoting G. Campbell to save the grieving from a feeling of abandon­ Morgan, ment, a real need exists for non-judgmental And the world is also saying to every listeners who have an abiding concern . . . preacher: Unless I see in your hands In busy America few people are available to the print of the nails, I will not be­ 'bear one another's burdens' (Gal. 6:2)." lieve. It is true. It is the man ... An excellent set of appendices make this who has died with Christ, . . . that book a useful text for a study group in a can preach the cross of Christ (p. 351). congregation. There are questions for reflection and discussion on death, death in Harry Buis the Bible, suicide, and an afterlife survey, among others. Also, Phipps provides three pages of funeral considerations and a number of pages on the views of Buddha, Death: Confronting the Reality, by William Jesus, and Paul on death. E. Phipps, Atlanta: John Knox Press, 1987. Phipps' style engages, informs, and vi, 2 l 9p., $11.95 (paper). sensitizes as well as challenges some accepted practices and beliefs and leads his reader to For chapters six and seven alone, this a deeper appreciation for life and a broader book is worth its price and place on the understanding of death. I highly recommend minister's shelf. Chapter six confronts the this book to all who seek more knowledge

-67- about death in our culture. The author has are best met by seeing Jesus as the perfect done clergy and Christians a definite service revelation of both the severity and the in the presentation of this material. goodness of God. While Wenham provides some helpful insights, the problem of evil Robert J. Hoeksema remains a mystery which we shall not fathom until we pass into the life to come.

Harry Buis

The Enigma of Evil: Can We Believe in the Goodness of God? by John W. Wenham, Grand Rapids: Zondervan. 223p., $7.9S. Evangelical Renewal in the Mainline This book was originally published by Churches, edited by Ronald H. Nash, InterVarsity Press in 1974 entitled The Westchester, lllinois: Crossway Books, 1987, Goodness of God. Wenham, now retired, 174p. served as Vice Principal of Tyndale Hall, Bristol, and as Warden of Latimer House, This book does not deal with renewal in Oxford. general, but specifically with evangelical The subject dealt with here is certainly the renewal, that is, the return to an emphasis most difficult problem confronting the on orthodox theology, the authority of apologist. Wenham begins by rejecting the Scripture, and personal conversion. In his solution of eliminating the difficult passages introduction, the editor, who is Professor of in the Bible, because even then we would be Philosophy at Western Kentucky University left with the facts of history. He does try to and a Fellow of the Christianity Today make the problem less difficult by holding to Institute, points out that until after the Civil the position of a hell which is not War every mainline church in America was everlasting. He rejects the solutions evangelical. He then outlines briefly the drift attempted by those who believe in a God away from that position. who is not perfectly powerful or perfectly Each chapter deals with one of the major good. denominations and is written by someone Wenham sets forth nine principles dealing interested in evangelical renewal in that with freedom, deterrence, punishment, denomination. For example, the chapter on delayed retribution, corporate solidarity, the United Methodist Church is written by limitation to suffering, sanctification through James Heidinger II, who is executive pain, atonement and finitude. He feels that secretary for Good News, a Forum for the statements he makes on these subjects go Scriptural Christianity within the United far to explain the difficulties found in Methodist Church and the chapter on the providence and in the Bible. Episcopal Church is written by John R. Wenham then goes on to deal with the Throop, coordinator for several national recording of the moral lapses in the lives of Episcopalian renewal conferences. the Bible heroes as an indication not of It is sad to read the evidence of how immorality but of the moral honesty of the theological liberalism has come to control so Bible. much denominational activity in many God's command to eliminate the heathen churches. The typical pattern seems to be in the Promised Land and the biblical curses that the laity is relatively evangelical, many are seen as the two most difficult problems, of the clergy are less so, and the but Wenham feels that the principles he has denominational leaders are most liberal. enunciated provide a solution to them. The Obviously this varies considerably from concluding chapter shows how the problems denomination to denomination. The result in

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many cases has been nwnerical loss to the The professor of at denomination as well as the local church McGill University, in Montreal's fresh and often going its own way while remaining in creative method of dealing with the reality of the denomination. suffering and its relationship to God, follows It is difficult to evaluate the various the traditional pattern of creation, fall, and renewal groups described. In general they redemption. According to Hall, each of these seem to be dedicated to improve the three areas of concentration ask a situation in their denomination rather than rudimentary question regarding God and be divisive. human suffering. Creation asks, 'What is the intended?' Fall asks, 'What is the thing that Harry Buis is wrong and what is the cause of it?' Redemption asks how human suffering is met, addressed, engaged, altered, and redeemed.

The most crucial part of the book in God and Human Suffering: An Exercise in understanding Hall's perspective comes under the Theology of the Cross, by Douglas John the third heading of "Redemption." For the Hall, Minneapolis: Augsburg, 1986. author the Anselmic-Calvinistic soteriological response to human suffering is "highly If God is loving, and at the same time all­ theoretical" and "out of touch" with the powerful, then why is there so much 20th century. For Hall, the redemption of suffering in the world? If we assume that human suffering means, not omnipotence, God could eliminate suffering, why then but a "conquest from within." Along with does he not do so? Questions like these, feminist theologians, the present author John Douglas Hall confesses, have been rejects "power language" as a "masculine disturbing his peace for thirty years. Not approach." "The only power," he argues, only is the author preoccupied with human "that can address suffering humanity is the suffering, the aim of his book is to present power of love, and that is a power 'made the thesis that "God in fact is preoccupied perfect in weakness' " (2 Cor. 12:9, p. 106). with human and creational suffering" (p. Professor Hall sees God as an "earthward­ 16). yearning God" who becomes Emmanuel, For Professor Hall, Christian tradition, or "God with us." Therefore, it is "solidarity" "the tradition of Jerusalem" as he calls it, and "identification" which are of takes its stand on two basic affirmations tantamount importance to Hall in concerning the human condition. The first understanding the life and ministry of Jesus. affirmation is that human suffering is real Thus, summarizing he says, "Because God is and is the existential lot of "fallen" 'with us,' our suffering though abysmally humanity, and the second is that suffering is real, is given both a new perspective and a not the last word about the human new meaning . . . not through power . . . condition. Decidedly, however, Hall's but through self-emptying, 'weak' love ... " emphasis is on the former. The reason for (p. 113). this is that he believes in North America In support of his interpretation Professor today our society has minimized, ignored, or Hall refers to several Japanese writers too easily resolved the complex problem of including theologian Kazoh Kitamori and human suffering. "Various cults of positive novelist Shusaku Endo. These authors lend thinking and personal growth," he states, encouragement to Hall's understanding of "advise their followers that if they the biblical phrase, "the Son of man must concentrate on the positive, pain will suffer." For Hall, Christ must suffer, not in disappear" (p. 35-36). order to redeem humanity and satisfy for

-69- sin, but because of his identification with this book to help Christians reclaim the humanity. imagination as a gift of God and a resource Obviously, there is no simple way in which for faith. It is his premise that "we can use to resolve this dilemma and we must respect our imagination to move freely from the Professor Hall for his attempt. However, present to either the past or the future. after reading his thesis, one comes away When used as a resource of faith, the feeling that the author's explanation has not imagination can help us to anticipate both done justice to the biblical references to the experience of dying and the fullness of God's almighty power and might. The life which awaits us beyond death" (p. 14). impression that is left is that Hall has over­ The author stimulates the reader to activate emphasized the "pain of ·God" and the the imagination to encounter the reality of "weakness of love" at the expense of God's death and dying in our lives. Guided Grief unmistakable and biblically illustrated power. Imagery is a stimulus for activating the The appendix of the book is an interesting imagination in contemplating the death of "dialogue" with other authors (Harold self and others. Cushener, C. S. Lewis, , There are two parts to this book. The first George Buttrick, and Leslie Weatherhead) part is a study of Christian images of faith who have also struggled with this difficult and hope from both the Old and New issue. The reader will receive many helpful Testaments, from historical theology, and insights and criticisms from this final from the liturgies of the church which have chapter. sustained Christians in times of grief. The second part of the book contains guided John C. Koedyker imagery for Christians to use in activating the imagination. The exercises are a help for anticipating one's own death, the death of loved ones, and for anticipating losses throughout life. Instruction in the use of guided imagery is provided in these chapters. Suggestions for parish leaders are provided to make this a very practical book for use by Christians who desire to deepen their faith in relation to experiences that test faith, namely Guided Grief Imagery: A Resource for Grief facing death. Ministry and Death Education, by Thomas The content of this book could well be A. Droege, New York: Paulist, 1987. 178p., used in adult study groups. The guided $9.95 (paper). imagery chapters could be used in small groups, but with the understanding that not People can use their imagination to escape everyone in a study group is able to move harsh realities in life; also, people can use into the realm of guided grief imagery. Some their imagination to solve problems and people will resist, some will find it painful, create new opportunities. The author and some will fear the loss of control believes, "If we can change the image we through submitting themselves to the have of ourselves in creative ways, then we directives of the leader. The strength of the can also change our images of death. Images book is that it is a "hands-on pastoral care" of death which evoke fear, anxiety, guilt, resource for grief ministry and death loneliness, anger, etc., can be transformed education. through a faith-full use of the imagination" (p. 2). Thomas A. Droege, professor of theology Paul W. Zoschke at Valparaiso University in Indiana, writes

-70- Hans Kung, by John Kiwiet (Makers of the Kiwiet proceeds to illustrate these concerns in Modern Theological Mind, edited by Bob E. each of his chapters. The chapters are based Patterson) Waco, Texas: Word Books, 1985 . on Kung's major works. 192p., $8.95. This work on Hans Kung outlines his life and thought by critically analyzing his major Edward Schillebeeckx, in his last formal writings beginning with Justification: The lecture to the University of Nijmegen, Doctrine of Karl Barth and a Catholic observed that theologians usually ask the Reflection to his last major work Does God question, "What is theology?" Schillebeeckx Exist?, in which he tackles the subject of believes they should be asking the question, atheism from a Hegelian perspective. Kiwiet "Who is the theologian?" (John Bowden, also gives brief mention of some of Kung's Edward Schillebeeckx: In Search of the later expositions on Art and the Question of Kingdom of God, New York: Crossroad, Meaning and Eternal Life? 1983) Every theologian is influenced by his Kiwiet's work on Kung examines the or her place in society, in the university and theologian from an evangelical Protestant in the church. perspective and points out Kung's This definition of theological biography is contributions to Protestant theology. especially applicable to the Roman Catholic theologian, Hans Kung. John Kiwiet, Barry L. Wynveen Professor of Historical Theology at Southwestern Seminary in Fort Worth, Texas, demonstrates how Kung has been influenced by his milieu. Kiwiet begins his assessment of the life Heralds of a New Reformation: The Poor of and thought of Hans Kung with a brief South and North America, by Richard overview of his "Emerging Leadership." He Shaull, Maryknoll, New York: Orbis, 1984. summarizes Kung's first fifty-six years of life xiii, 140p., $8.95 (paper). in a mere fifteen pages, but then fleshes-out the major themes of his thought in the There is no one better qualified to remainder of the book. This book shows interpret liberation theology to North how Kung's theology was influenced by two Americans than Richard Shaull. A North father-figures, the Dominican Father, Yves American himself, steeped in the Calvinist Congar, and the father of dialectical tradition, he has for forty years been in theology, Karl Barth. Congar, not only intimate contact with the people of Latin influenced Kung's theology, but also the America: from 1962 to 1980 as a professor theology of Edward Schillebeeckx. Father of Princeton Seminary spending one semester Congar taught Kung the meaning of of each year in Latin America, and then ecclesia semper reforma (the church with the International Subsistence Service always reforming -- a major theme of the Program of the United Presbyterian Church Reformation), and enhanced the young for six months each year, traveling, teaching, theologian's interest in ecumenical concerns. and doing research in Central and South Through the influence of Congar, Kung America. enthusiastically embraced Vatican II and The first three chapters survey the became an advisor at the council. perspective liberation theology brings to the Kiwiet indicates in his introduction that Bible from the vantage point of the poor, Kung, from his youth had a desire to be a observing how much it reveals God's concern priest. This desire instilled in Kung a for the poor and their liberation. Chapter pastoral heart. Although Kung appears to be four describes history as a process of the a cerebral theologian, his intentions are weak and exploited moving toward full always motivated by practical concerns. human life and, specifically, how vision and

-71- hope crune through the Christian faith as the and teachers who desire to influence children Roman Empire declined. Chapter five further positively but need help in handling defines liberation theology. Chapters six and children's emotions. seven describe changes in life-style and Chapter I introduces various aspects of economics demanded by the biblical call to emotions. The second chapter describes three justice and concern for the dispossessed. The goals of emotional health-richness, fitness, and appeal of Karl Marx to people in poor control. Chapter 3 deals with how children countries is analyzed. The final chapter communicate emotions and how adults relate describes the basic Christian communities of to children's emotions. Chapter 4 examines Latin America and the power for change how children strengthen attachments with generated by these groups which meet for adults and test their own power. The fifth Bible study and prayer. The "new chapter describes sexual development amid reformation," to which all this leads, takes family relationships. Chapter 6 reviews seriously the ideas of the priesthood of all emotional resources that kids find in adults believers and the vocation of all Christians. outside the family. Chapter 8 describes how The book ends with a challenge to people in teachers can encourage emotional growth in the First World to develop community in school. The final three chapters introduce which life is shared with the oppressed. psychological theories of emotion. The book ably accomplishes its author's Healthy Emotions is important because it goal, to provide "a short volume which helps concerned adults deal with the introduces the main themes of Latin emotions of children, which are often American liberation theology to readers of neglected. We have many resources to help the First World." His aim especially is to us develop physically, mentally, and reach those who are leaving or "have left the spiritually but very few to encourage church because it has not spoken to their emotional growth. This book will be helpful deepest social concerns." With clarity Dr. for parents, teachers, and pastors who work Shaull imparts insight into the perspective of with children. It is written for those with the poor and shares the inspiration to be little training in psychology. gained from such insight for dealing with the The book's purpose is noble. VanderGoot challenges of our time. has included many illustrations from her background. She quoted a number of J. David Muyskens authorities from the field of psychology but very few from the Christian community. Outside of the chapter on "A Sacred View of Persons," there is very little biblical material. Healthy Emotions, despite these criticisms, is a useful resource. Healthy Emotions: Helping Children Grow, by Mary VanderGoot, Grand Rapids: Baker, Randy Schreurs 1987. 148p., $8 .9S (paper).

VanderGoot, as a professor of psychology, licensed psychologist, and mother of two, is Institutes of the Christian Religion: 1536 well qualified to write a book on dealing Edition, by (Translated and with children's emotions. Her Ph.D. is in annotated by Ford Lewis Battles), Grand personality and social psychology from Rapids: H. H. Meeter Center for Calvin Princeton University. Studies/Eerdmans, 1986. lix, 396p., $25.00. The book's stated purpose is "to help adults deal with children's emotions Note well! This is not the final (1SS9) effectively" (p. 10). It is written for parents edition of Calvin's classic, the Institutes,

-72- which most readers of the Reformed Review this modest little handbook of 1536 to the possess. This is the first edition, published greatly expanded final edition of the Institutes when Calvin was only 27 years old. · which came out only five years before Calvin's The renowned Calvin scholar, the late death. Ford Lewis Battles, first translated this (3) Thanks to the appendices and Battles' edition in 1975 under the title Institution of prodigious scholarship, which is incorporated the Christian Religion. John Knox Press into the introduction and footnotes, we can published it in photocopy form and in a very gain new insights into the relationship of the limited edition. This has been out of print 1536 Institutes to other early writings of for several years, so it is a cause for thanks Calvin such as his critique of soul sleep that the Henry Meeter Center for Calvin (Psychopannychia) and his commentary on Studies and Eerdmans have produced this Seneca's De Clementia. new, more readable and durable edition. (4) These notes also provide us with a veri­ This new edition also contains a translation table commentary on Calvin's theology as of Calvin's preface to Olivetan's 1535 French represented here. Here we have a marvelous Bible by the former director of the Meeter legacy of Ford Battles' lifetime of Calvin studies. Center, M. Howard Rienstra, who like Ford Therefore, anyone seriously interested in Battles also died of cancer only a few years Calvin's thought will want to acquire this book, after assuming this new position. despite the rather stiff price. In addition to a 59 page introduction and 107 pages of very valuable notes by Ford I. John Hesselink Battles, there are also three other appendices which are important for understanding key events and influences in Calvin's life: "The Placards of 1534"; "Martin Bucer on the Lord's Prayer"; and "The Academic Discourse" delivered by Michael Cop on John, by Ernst Haenchen, 2 volumes, assuming the rectorship of the University of Hermeneia series, Philadelphia: Fortress, Paris in November, 1533. Calvin was 1984. 308, 366p., $69.90 implicated in this address, which together with the aforementioned "Placards," made When Ernst Haenchen fled Germany in Calvin a hunted man in his native France 1944, Swiss law forbade the importation of and soon forced him to flee to Switzerland. any books published in Germany. The only There are also five indexes, one of which is book he could bring across the border was a comparative table of the 1536 and 1559 his Nestle Greek New Testament, which for editions of the Institutes. Unfortunately, the some reason known only to Providence editors of this edition decided to eliminate escaped the eye of the border guards. For the sixth index (found in the earlier John more than a year Haenchen read this text, Knox edition) which contained references to and it formed the basis for his later more recent literature about Calvin. commentaries on Acts, Mark, and the All these riches notwithstanding, one Fourth Gospel. It is this last, masterful might still question whether anyone besides commentary on John that has now reached Calvin specialists would find this volume publication in English, and the world of New useful. My response would be "yes," in Testament scholarship is the richer for it. several ways: Haenchen had been at work on this (I) Here we gain an insight into the thinking commentary for almost twenty-five years and early theological formation of the young when he died in 1978. His former student, Calvin. Ulrich Busse, worked through four different (2) Now we can easily compare the differences drafts to produce this commentary, which and development of Calvin's theology from was published in German in 1980 and has

-73- now been translated for the Hermeneia Raymond Brown as the best for parish series. The quality of this commentary has pastors. already given it a place beside the other great multi-volume works on the Gospel of John. Robert Van Voorst The format of this work is like that of the other works of the Hermeneia series. Each section has a bibliography, a fresh English translation, verse-by-verse comment, and a concluding "ove_rview." In addition, there is Joy Unspeakable: Power and Renewal in the a lengthy introduction to the Gospel as a Holy Spirit, by Martyn Lloyd-Jones, whole, and excursus on the Beloved Disciple Wheaton: Harold Shaw Publishers, 1984. (whom Haenchen holds to be an invention of 280p., $7.95. the Evangelist), and a 92-page bibliography. The Sovereign Spirit: Discerning His Gifts, Each passage is treated with the detail and by Martyn Lloyd-Jones, Wheaton: Harold exegetical skill that we have come to expect Shaw Publishers, 1985. 158p., $7.95. from Haenchen, who during his lifetime was recognized as German's leading exegete of Dr. Martyn Lloyd-Jones was one of the the New Testament. · finest biblical expositors of our century. His The theology of this commentary tilts unique strength included his heritage from a toward a neo-Bultmannian position. Welsh Calvinistic tradition, which had Haenchen seems to be in constant dialogue been touched by great movements of the with the work of Bultmann and Kaesemann, Holy Spirit through the centuries and which and he is indebted to Bultmann's "Theology had a deep evangelistic concern, and by his of the Word." He has his disagreements ·with training as a medical doctor, which honed these two predecessors, and always keeps his acute diagnostic skills that characterized his independence, but the theological "tilt" is insight into human nature and application of ever-present. Scripture. Paradoxically, he laid his medical Because of the unfinished nature of his training aside to become a pastor, for which work, and the four drafts of Haenchen's he did not have formal training, and had his manuscript that the editor worked with, this greatest impact through a long pastorate at commentary has an inevitably uneven Westminster Chapel in , rather than quality. For example, Haenchen sometimes in his native Wales. Those who heard him in disparages source criticism and warns his person, as well as those who read him in reader away from it, and then usually print, can sense the reality of his definition engages in source criticism in a most of preaching ("logic on fire"), as he care­ unapologetic way. But for the most part, the fully meets objections, explains the meaning editor has done a good job with a difficult of Scripture, and applies its truth. task of making a unified commentary from These two books are based on a series of disparate manuscripts. sermons in which long-time concerns of Dr. This commentary is a notable addition to Lloyd-Jones were emphasized. Because of his Hermeneia and to English-language understanding of revival in church history, scholarship on John. Those who work of which he was a notable student, and his closely with the Fourth Gospel will especially interpretation of Scripture, he believed that welcome it. There are now three multi-volume the "baptism of the Spirit" was a sovereign commentaries on the Fourth Gospel on my working of God in addition to regeneration. bookshelves: those by Brown, Joy Unspeakable is a powerful appeal for Schnackenburg, and Haenchen. For overall the need for a greater measure of ministry of exegetical method, theological approach, and the Holy Spirit. In his thorough manner he (last, but not unimportant) price, I would describes the powerlessness of the church, still choose the Anchor Bible commentary by the emptiness of religious routine, and the

-74- need to turn to God out of a deep hunger of Kingdoms in Coeflict, by Charles Colson, the heart to live in the power of the Spirit. New York: William Morrow and Grand He also distinguishes his view from that of Rapids: Zondervan, 1987. 400p., $15.95. some others. He does not believe that the baptism of the Spirit is necessarily indicated by speaking in tongues, nor that it can be Drawing upon his own experiences in automatically expected from God, who is government and as chairman of Prison sovereign. Thus Lloyd-Jones was able to Fellowship, Charles Colson provides this maintain a remarkable range of friendships, discussion of the role of a Christian in some with those who were identified with politics. He sees what Augustine called the charismatic emphases in their denominations, city of God and the city of man locked in a and with others who, like himself, were struggle for influence and power. Vivid strongly reformed in their doctrine. (His descriptions of Wilberforce's fight to abolish special love and research was in the writings slavery, the Confessing Church's resistance of the Puritans and the Calvinistic evan­ to Hitler, and the role of Cardinal Sin and the gelists.) church in the overthrow of Marcos in the The value of Lloyd-Jones' treatment lies in Philippines provide fascinating reading and his call to the church to a deeper reliance on examples of the influence Christians can God. For those, like myself, who are not have upon the state. Colson's position is that completely satisfied with his use of "the Christians should neither allow Christianity baptism of the Spirit," there is nonetheless to become captive to the state in a civil the strong challenge to acknowledge our religion nor should they withdraw from utter dependence on the Holy Spirit, and to involvement with politics. Maintaining the pray for his working. The reader may find independence of the church Christians should unsatisfactory Lloyd-Jones' terminology in hold government morally accountable before which "baptism" becomes almost inter­ God. changeable with the filling of the Spirit, the The book would provide a more complete sealing of the Spirit, etc., but no one can study of the influence Christians are having help but be challenged by the powerful upon government had it included an witness to the Holy Spirit in these sermons. objective description of the basic Christian The Sovereign Spirit is based on a series communities in Latin America and the of messages in which the scriptural injunc­ profound effect liberation theology is having tion to "test the spirits" is applied. The per­ upon Central and South America. A ceptiveness and balance of these guidelines is description of Sandinista harassment of a amazing. Any Christian who has sought to Campus · Crusade worker and a few negative thread his or her way through claims for comments about liberation theology discount spiritual blessing from disparate sources will this movement as Marxist rather than be helped and guided to practical, scriptural acknowledging its fundamentally Christian guidelines. Lloyd-Jones is impatient with motivation. invalid claims of the work of the Spirit, but The book provides much food for thought equally challenging to those who know how to those who want to maintain a Reformed to criticize but have no vitality or power in position regarding the relationship of church their lives and ministries. and state. Colson's kingdom theology leads him to conclusions much like those of John Tom Stark Calvin. The church and the state have their own separate functions. Yet both are under the reign of God. Colson decries the doctrine or" separation of church and state which makes the state secular. The book will be encouraging to all who oppose the growing

-75- secularism which makes the state only the future without really determining the responsible to itself. actual flow of events in time's three tenses. Trained in law, Colson has some thought­ The author's perspective is relevant to provoking things to say about the limits of three related issues. First, if divine power both of the state in the affairs of the predestination is compatible with divine church and the church in the running of foreknowledge, it may remove the stigmatism government. One may not agree with his of theological fatalism associated with conclusions, but by offering his opinions certain interpretations of divine Colson has made a contribution to this predestination. Second, human (absolute) ongoing and critical debate. And beginning freedom, championed by Sartre and other with a chilling imaginary situation of a existentialists, need not invalidate God's president following what he believes to ·be ability to know and foreknow the future. prophecy and ending with accounts of people And, third, the compatibility between divine in Northern Ireland, his illustrations provide foreknowledge and human freedom is an interesting reading. attractive alternative to the impasse between the Calvinistic emphasis on divine J. David Muyskens foreknowledge/sovereignty and the Armin­ ian-Wesleyan stress on human freedom of • choice. To cite a mundane example, God knows the date of publication of this just The Only Wise God: The Compatibility of completed review of mine in a future issue Divine Foreknowledge and Human Freedom, of the Reformed Review, but the editor must by William Lane Craig, Grand Rapids: publish it before the subscribers will be able Baker, 1987. 157p., $7.95. to read it. The reader will not fail to notice a nice In the continuing debate about the blend of philosophical rigor and religious relationship between divine foreknowledge piety. Near the end, Craig expresses awe and and human freedom, Craig, professor of reverence for the biblical doctrine of God's religious studies at Westmont College, seeks majesty and omniscience. He concludes his to defend their compatibility, specifically thoughtful work wjth affirming Paul's "God's foreknowledge of future free acts of phrase the "only wise God" (cf. Rom. human beings" (p. 51). 16:27), which prompts him to make the wise Setting the stage for his argument, the confession that he does not understand how author, first, exegetes carefully the biblical God actually does know, not even through understanding of the nature of divine what he calls "mediate knowledge" (pp. 131- (fore)knowledge concerning past, present, 32). Firmly but lovingly, he chides and future events. theologians for confusing divine Craig next presents several arguments foreknowledge with theological fatalism, and against a common notion of theological uses logic (not the theological notion of fatalism-the identification of divine God's ' mystery) to safeguard God's foreknowledge with divine determinism-of foreknowledge. In other words, a (Christian) which the late bishop Pike was one vocal philosopher defends what certain Christian protagonist. Among these counter claims the theologians have abandoned or outright most interesting one is the "time travel" denied, an approach similar to that of the argument, the possibility of traveling back medieval , or, to give and forth in time and applying one's a more recent example, Notre Dame's Alvin foreknowledge to the future. The TV serial Plantinga (whom Craig quotes with "Doctor Who?" may wet our appetite for appreciation). science fiction a bit: the Doctor, a time lord, The Only Wise God, along with D. travels back into the past and forward into Carson's Divine Sovereignity and Human

-76- Responsibility, S. Fisk's Divine Sovereignity Other than applications of a few relevant and Human Freedom, and D. & R. Bible passages, this book is not particularly Basinger's Predestination and Free Will, theological in its approach. Treat and Hof constitutes a solid base for the theistic tenet do, however, assert the need to recognize the that God's foreknowledge does not Holy Spirit as the truth-seeking force in the contradict human responsibility nor repudiate counseling relationship. human freedom of cpoice. The book is useful in its pointers for An effective antidote against a painful parish pastors. One pointer is the need for dose of fatalism. professional supervision for the pastor doing therapy in order to help him/her with issues Ralph W. Vunderink such as transference that even highly experienced therapists can be blind to. The authors have also included the requisite chapter on referral. The authors describe this book as a primer, and that is frustrating at times when Pastoral Marital Therapy: A Practical you wish the authors would have delved Primer for Ministry to Couples, by Stephen more deeply into an interesting topic. But Treat and Larry Hof, Mahwah, New Jersey: they fulfill their purpose in introducing the Paulist, 1987. 126p., $7.95 (paper). reader to the field.

The purpose of this book is to assist the Mark Bonnema parish pastor in integrating two roles that can sometimes come into conflict: the role of pastor and the role of counselor. Because of that potential conflict psychotherapists often recommend that therapy not be done by pastors for members of their own congregation. The authors of this book point out that, despite the warnings, therapy will , by John P. Newport (Makers of often take place in the church because people the Modern Theological Mind, edited by Bob in pain often go to their pastor first. Pastors E. Patterson) Waco, Texas: Word Books, therefore need some guidelines for 1984. 264p., $12.95. appropriate marital therapy in the congregational setting. The authors, both of whom work with the Who is this theologian-Paul Tillich? That Marriage Council of Philadelphia, emphasize is a subject of continuing discussion. Dr. the process of marital sessions over the John P. Newport, vice president of Academic content. They call for moving beyond the Affairs and provost at Southwestern Baptist guilty party/innocent party analysis of Theological Seminary. Fort Worth, Texas, marital problems to a systemic approach, a enters the discussion with this helpful, balanced approach of seeing the contribution comprehensive theological biography on of each spouse to the problem. They stress Tillich. the importance of boundaries for the Tillich was probably one of the most pastoral marital therapist: the use of colorful theologians both in terms of his discretion in public contacts with the couple personal life and in his writings. Newport in in therapy so that the couple's confidentiality his work on Tillich shows us his "life and is respected. Boundaries are also an essential perspective," his "basic method and the concept to help the couple with, such as outworking of his system," his "dialogue boundaries between them and their parents. with other faiths," and evaluates his life and

-77- significance. The author even touches on the materialism view sees the patient as a questions which swirled around Tillich's machine. The illness can be isolated, personal life. diagnosed, and treated as an observable Newport's work is helpful to the scientific case. The other, the holistic theological community. It provides an philosophy, sees the patient as a personality introduction and commentary on Tillich's with a force and a purpose that go beyond life and thought. Tillich's theology seems appearances. Ledermann considers how the incomprehensible to the uninitiated reader. two philosophies can be related to a whole. He saw himself as an apologist to He uses the epistemology of Immanuel Kant, intellectuals. His purpose was to translate the who argued the limitation of scientific Christian religion to intellectuals by knowledge distinguishing it from deliteralizing the traditional symbols. lit metaphysical knowledge. In practice, Kant's Tillich's system God is called "the Ground theory necessitates metaphysical speculation of Being" and Jesus, "the bearer of the New (i.e. the knowledge of God) as the human Being." Tillich thus becomes the epitomy of mind seeks wholeness. Medicine, according the philosopher/theologian. Newport astutely to Ledermann, must follow Kant by concludes his evaluation of Tillich's reconciling the mechanistic materialism and systematic theology, by observing that his the holistic philosophies. most lasting contribution to theology may be The author then applies his theory to the his "Method of Correlation." Simply stated, psychological field and to medical ethics. in Tillich's method of correlation, theology Again he finds two conflicting philosophies. provides the answers to questions posed by The deterministic objective approach uses philosophy. rules and formulas. The existential­ As one reads this critical examination of phenomenological approach considers the the life and thought of Paul Tillich, one is person's individual freedom and uniqueness. struck just how much the theologian has Again he uses Kant to integrate them. influenced contemporary theology since the However, he seems to shift his definition of 1960s. This reviewer gained a new the metaphysical to be the activities of the appreciation for Tillich's sensitivity to the human mind and to imply that an existential intellectual mind-set, for his observations on psychiatrist (Ledermann?) is able to know struggles of modern day Israel, (many of the metaphysical. I think Kant would which are still contemporary) and with the disagree at this point. effort to be a Christian in our contemporary While the author effectively argues the society. Newport provides us with a critical limitations of most medical efforts, his analysis of Paul Tillich. It is a helpful conclusions become suspect as he is unable introduction to any would be student of the to admit his own limitations. Also, he does life and thought of Paul Tillich. not admit a faith perspective. Nevertheless, one could rightly conclude from bis · Barry L. Wynveen philosophy the necessity for the knowledge of God in the field of medicine. This book is very difficult but very relevant. Implicit is the conclusion that the best health care requires a team effort. But, Philosophy and Medicine, (revised edition). by wholeness goes even beyond that. E. K. Ledermann, Brookfield, Vermont: Gower, 1986. 180p., $41.SO.

E. K. Ledermann, M.D., FRC Psych, identifies · two conflicting philosophies which Harlan VanOort influence medicine. The mechanistic

-78- Poverty and Wealth: The Christian Debate gigantic fraud which attacks the market at Over Capitalism, by Ronald H. Nash, the same time it is forced to use .the market Westchester, Illinois: Crossway Books, 1986. process." Elsewhere he states that socialism 216p., $8.95. is a mirage that leads nowhere except to eco­ nomic stagnation, collective poverty and "It is clear from Scripture that God has a various degrees of tyranny. His third con­ special concern for the poor; it follows that clusion is that capitalism grounded in God God's people had better share that concern." and Judeo-Christian values is the most "Christians need to care about the poor: moral, the most effective, the most equitable that is one side of Christian social concern." system of economic exchanges. But, Nash points out there is another side Nash goes on and discusses the three faces which is just as important. Christians "need of Marxism and the attempts by Marxists to to become informed about the r~levant use Christianity. He also discusses the prob­ philosophical, political, and economic issues lem with the pyramid scheme called Social that ground wise and efficient policies to Security, biblical attitude towards money, help the poor." Nash notes that this side has mammon and wealth, and biblical principles and is now sadly neglected because many which are compatible with an economical Christians act as though the only thing that view of money. He also discusses the criteria matters is good intentions. But the truth is that need to be used to test the legitimacy of that good intentions combined with bad liberation theology and concludes that most theory have produced policies and programs versions of liberation theology of today are that are like heroin addiction. Therefore examples of false liberation theology. There­ Nash attempts to provide us the information fore what is needed is a new liberation necessary to develop a sound economic theology, one that passes various tests theory which when wedded to our good in­ outlined in this book. tentions will bring about policies and Finally Nash spends some time discussing programs that will truly help the poor. the causes and cures for poverty in both the Author Ronald Nash begins by describing United States and the Third World. In the and examining basic economic concepts. He United States Nash holds that we have been talks about positive economics, normative spending more than enough money on economics, economic goods, scarcity and poverty and that that money has not been choice, marginal utility, the law of supply, spent very wisely. Concerning the Third the law of demand, the importance of per­ World Nash holds that the major causes of sonal taste and lack of knowledge in the poverty are not external economic causes but theory of subjective value, and the spon­ rather internal non-economic ones. taneous and impersonal system called the This book is a must for Christians who market system. want to move beyond mere intentions and Nash then turns his attention to the three develop policies and develop programs that economic systems: capitalism, socialism, and will truly help the poor. Although I do not - somewhere in between - the hybrid, in­ agree with everything Nash writes, I truly terventionism. He defines these systems and believe that the book will challenge the discusses the pros and cons of each, ex­ reader to think through his/her good inten­ plaining what works and what does not and tions before acting and if read along with why. He then draws three major conclusions. the many other books being published on The first is that the major cause of the Great poverty, wealth, and capitalism will give one Depression was and the economy of the a very balanced view of these issues. United States today is interventionism not capitalism. His second conclusion is that Carl Gearhart socialism needs capitalism in order to sur­ vive. He points out that "Socialism is a

-79- A Primer for Preachers, by Ian Pitt-Watson, with hearts that not only feel, but also think Grand Rapids: Baker, 1986. l 12p., $5 .95. and act. Dr. Pitt-Watson offers tips on ser­ mon preparation, sharing his own thoughts What a pleasure to encounter a book of on the entire process. He highlights the dif­ this calibre, offering such a wealth of ex­ ference between words written and words citing insights and stimulating thoughts on spoken, Say everything you write, he preaching. The author declares his premise in stresses, until it sounds right to the ear. It the introduction: may not even be a sentence; all that matters This preaching primer is intended to is that it makes sense to the ear. His chapter remind (students and practicing on language and delivery contains an abun­ preachers) of the shattering power dance of helpful suggestions. He likens of the Word of God, of the destruc­ sermons to babies: tive consequences of its misuse, but ... they are not just things that we above all of the revolutionary poten­ design and make; rather, they are tial of that Word to change lives and things that grow in us and eventually to change our world (p. 10). are delivered by us, but are (dare we A lofty goal, yet Dr. Pitt-Watson delivers. say it!) conceived by the Holy Spirit Although the word, "primer," appears in (p. 56). the book's title, aspiring and established In just over 100 pages, the author presents preachers alike would stand to benefit from enough stimulating ideas to make this book its contents. one of the bargains of the decade. It would I am drawn to the task of preaching be well worth double its price. I would go so irresistably [writes Dr. Pitt-Watson]. far as to say that virtually anyone who has I love with my whole heart this fear­ occasion to preach - beginning student or some, frustrating, burdensome, ex­ long-time pastor - would stand to benefit hilarating, beautiful thing we face from the incisive and persuasive thoughts Sunday after Sunday as we mount the contained in its pages. Dr. Ian Pitt-Watson pulpit steps (p. 16). has a wonderful love and inspiring respect He identifies the hunger in churches for solid for preaching. It is the reader's privilege to biblical preaching, and the obligation/priv­ benefit from his sound and practical advice. ilege preachers have to communicate divine truths. Yet, the author is very aware of the Thomas Bartha ambivalence so many preachers feel as they step to the pulpit. On the one hand there is tenseness and apprehension, knowing full well their own inadequacies for the task. And yet . . . there is that irrepressible part that is expectant and exhilarated, knowing that just sometimes things · of mysterious power and beauty do happen in preaching, Psychology Through the Eyes of Faith, by things that could scarcely have been David G. Myers and Malcolm A. Jeeves, San imagined, far less created. While only God Francisco: Harper & Row, 1987. 224p., can create such vital moments, the preacher's $9.95 (paper). task is to ensure that they more often facili­ tate and less often obstruct what God is Some Christians believe that Christianity doing through the preaching event. has nothing to do with psychology. Religion So much is packed into these eight chap­ is concerned only with values and faith, ters, with the underlying premise that the while psychology is concerned with observed gospel is most clearly heard when preachers behaviors and the scientific method. There­ proclaim the Good News wholeheartedly, fore, when each discipline sticks to its task,

-80- the two do not interact. The two authors of Psychotherapy in Christian Perspective, this book, David G. Myers, . professor of edited by David G. Benner, Grand Rapids: psychology at Hope College and Malcolm A. Baker, 1987. 375p., $14.95 (paper). Jeeves, professor of psychology at the Uni­ versity of St. Andrews in Scotland, believe The editor of this book, David G. Benner, that though psychology and Christianity are believes that choosing from the abundance of profoundly different, there is a relationship psychological therapies requires that the between what psychologists are discovering Christian pastor or lay person acquire a level and what Christians believe. of basic knowledge about each of them. He The thesis of the book is that psychology states: and Christianity do intersect and interact. It is hoped that this collection of arti­ Therefore, a person can choose to view cles will be of assistance to those Christianity from a psychological framework who wish to be more informed about or look at psychology through the eyes of psychotherapy. More importantly, it faith. Myers and Jeeves choose the latter is hoped that these articles will help approach. Christians think responsibly about Topics covered in the twenty-four chapters psychotherapy. of the book include: "Should there be a The articles in this book were selected Christian Psychology?", "How much Credit from a larger collection of articles published (and Blame) do Parents Deserve?", "Super­ in the Baker Encyclopedia of Psychology stition and Prayer," "Nice People and Evil­ (Benner 1985). The initial articles in this doers," and many more. The authors state: shorter book cover the general issues in With students' needs in mind, we have counseling and psychotherapy such as written short essays on many of the "Christian Counseling and Psychotherapy," big issues in psychology and religion "Spiritual and Religious Issues in Therapy," and arranged them to correspond with and several more on moral and ethical the sequence of topics often studied issues. The balance of the book presents in a first course on psychology (p. 1). brief articles on fifty-one of the most For this reviewer a most interesting section common individual, group, marital, and of this book is the chapter about "Sense and family psychotherapies. The goals and tech­ Nonsense." The authors discuss the "Myths niques of each therapy are discussed and then of Pop Psychology" and suggest that evaluated as to whether they are compatible with Sifting reality from fantasy . . . re­ historic Christian theology and ethics. quires being skeptical but not cynical, The authors of these articles are all open but not gullible. Such is funda­ psychologists, psychiatrists, family coun­ mentally a Christian attitude, one that selors, and therapists who represent a range allows the data of God's creation to of evangelical theological traditions and restrain our imagination (p. 184). share a common interest in relating Chris­ It is worth the price of the book to learn tian faith to psychotherapy. The intent of that not all men i'n their forties undergo "an the editor and publisher is commendable, but agonizing period of turmoil, despair, and a the articles are too brief to gain sufficient search for new meanings and relationships" information for the serious student inquiring in their passage to middle adulthood. This about the compatibility of certain psycho­ book is a valuable resource for continued therapies with Christian faith. study to those eager for a Christian per­ spective on the insights of late twentieth­ Paul W. Zoschke century psychology. Paul W. Zoschke

-81- Reforming Fundamentalism: Fuller Seminary "re-form" fundamentalism towards more and the New Evangelicalism, by George M. social involvement and academic rigor, the Marsden, Grand Rapids: Eerdmans, 1987. xiii, difficulties for the school, both from within 319p., $19.95. and without began to emerge. Internal unrest and strife, at Fuller under This intriguing volume tells the "inside pressures not to deviate from the external story" of the founding and early development fundamentalist forces (fed by the subsidies of Fuller Theological Seminary. The book was from Charles Fuller's "Old Fashioned Revival commissioned by the seminary as part of its Hour" audiences), swirled around the issue of 40th anniversary celebration in 1987. Yet biblical inerrancy and, to a lesser extent, Marsden had complete control over his dispensationalism. The neo-orthodox scholar content and the choice of publisher. So this is . Bela Vassady was forced to leave; Fuller's not a "puff piece." Instead it is a revealing premier theologian and short-term President and intensely interesting portrayal of the Edward John Carnell died of psychological struggles, developments, and personalities who collapse. Carl F.H. Henry became the first shaped this new "evangelical" seminary at a editor of Christianity Today. With the new time when "evangelical" and presidency of David Hubbard and deanship of "fundamentalist" were considered Daniel Fuller in 1963, others of the founding synonymous terms. faculty also left including Wilbur Smith, Fuller was forged out of a fundamentalist Gleason Archer, and Harold Lindsell. The context and constituency by people who were following years under Hubbard's leadership also allied with classical (in its moved the seminary away from the old particular expression by the "Old Princeton" Princeton formulations of biblical inerrancy theology of and B.B. and into the mainstream of American Warfield) and American evangelicalism, as religious life. well as specifically, American In the mid-1960s, Fuller added schools of Fundamentalism. As such, Fuller's story is a Psychology and World Missions to its school window on the development of the "new of Theology and by the 1970s experienced a evangelicalism." For Marsden it provides an fantastic rise in enrollment turning it into appropriate sequel to his acclaimed work, what Marsden calls "the mega-seminary." Fundamentalism and American Culture This was accompanied by an "open (1980). With access to most of the evangelicalism" which included a growth in personalities from the early period, Marsden Fuller's ecclesiastical inclusiveness and the deftly describes the work of the founder, attitudes that underlay it. Marsden's sequel to Charles Fuller, and other leading personalities the Fuller story from 1947-1967 is his chapter including Harold Ockenga, Wilbur Smith, on "The Last Battle with Fundamentalism" Carl Henry, and Harold Lindsell .. The first detailing Fuller's 1970s struggle over biblical twenty years is the primary focus as Fuller authority and the issue of inerrancy. pursued a path between strict, separatist This is a splendid volume in many ways, a Fundamentalism and the emerging theologies superb and skillful example of the craft of the of mainline denominations. historian at its best. It also tells the Fuller's founders wanted a school to train fascinating story of a unique theological evangelists in countering modernism and to be institution that emerged from and continues to a center for evangelical scholarship, a "Cal define itself over-against one of America's Tech of the evangelical world," as Charles most potent religious forces. Fuller said. Ockenga, the first President, expected faculty members to produce a new Donald K. McKim book in their fields, "every two or three years." As the founding faculty sought to "redefine" the fundamentalist mission and

-82- The Restless Heart: The Life and lrifluence of medieval and modern times, and uses silly St. Augustine, by Michael Marshall, Grand language that does not befit the subject (e.g. Rapids: Eerdmans, 1987. 1S2p.,, $19.9S. calls Augustine, Adeodatus, and Alypius the "three A's"; refers to "Augustine and his Michael Marshall is an Anglican bishop band of merry men"). Nevertheless, despite whose interest in the life and work of St. these flagrant weaknesses, this book can be Augustine stemmed from his reading of Peter recommended as a popular illustrated Brown's Augustine of Hippo. The Restless biography of St. Augustine of Hippo. Heart is the result of Marshall's 1985 pilgrimage to the cities where St. Augustine Alan M. Koller lived: Thagaste, Hippo, Djemila, Rome, Milan, and Florence. The author says "this book is not a book for scholars, and it is certainly not written by an author who makes any claims to scholarship." Its value is that it is a very readable book for the average The Science of Theology, by Gillian R. layperson who would like to read a brief Evans, Alister E. McGrath, and Allan D. biography of one of the most important of Galloway. Grand Rapids: Eerdmans, 1986. the church fathers. 363p., $14.9S. Published to commemorate the HiOOth anniversary of St. Augustine's conversion, the This book is the first volume of a pro­ author says that this is "the first fully jected series entitled The History of Chris­ illustrated life of St. Augustine in English." tian Theology which is edited by Paul Avis. Emphasis should be placed on "illustrated" The editor says that this volume "focuses on because therein lies the strength of this volume. the methods, norms and sources of theology Marshall, in his pilgrimage, took along one of rather than on doctrine or practice." The his priests, Charles Bewick, to provide a Science of Theology is a book for those who pictorial account of the journey. There are have a good grasp of historical theology and over fifty illustrations that really make this western civilization, and who now wish to work a worthwhile addition to one's examine the philosophical foundations and collection, especially as a "coffee table" sources of the major western theological book. A helpful selected bibliography is systems. It is a useful reference tool that can included for the reader who wishes to look at supplement one's research in some aspect of St. Augustine in greater depth. Likewise, the historical theology. The suggested readings at clear chapter headin~. useful subheadin~. the end of each chapter invite the reader to a and pleasing print make this a very readable more in-depth study of the material. volume. The first part of the book, entitled Patristic The text, however, has some real problems and Medieval Theology, was written by in content and style. Although Marshall calls Gillian R. Evans. Evans examines the phil­ himself an "unapologetic enthusiast," he osophical foundation of certain theologians could be more objective when he discusses and movements from New Testament times Manichaeism, Donatism, and Pelagianism. It to the fifteenth century. Unfortunately, as is is his style, though, that is most annoying. true for this entire volume, very little is said Many times Marshall digresses from his about Eastern Orthodoxy after the fourth narrative to deliver a short sermon. He should century. decide whether he is writing a biography or The second part of the book, entitled using excerpts from St. Augustine's writings Reformation to Enlightenment, was written to preach a message that relates to modern by Alister E. McGrath. Starting from the times. In addition to such digressions, the Renaissance, McGrath traces the major author draws simplistic parallels between Protestant systems up through the eighteenth

-83- Image would be men and women who have trying to restore the proper relationship read very little about the topic and are between women, men, and creation. looking for an introductory, yet inclusive work. Split Image would be an ideal choice Carolyn Ridder Hoffman for any church library. Atkins is to be commended for the way she handles well several aspects of what it means to be a "split image": the significance of being made in God's image, the differences Teaching the Gospel Today: A Guide for and the equality of men and women, the true Education in the Congregation, by Margaret and intended meaning of authority, the gift of A. Krych, Minneapolis: Augsburg, 1987. marriage and of singleness. Her quotes of and. 173p. references to classic authors and theologians is, for any preacher, worth the price of the Margaret Krych accomplishes what few book! While she draws heavily upon her own Christian Education writers are able to do: experience for her illustrations, she has a integrate theology and pedagogy in a way that surprising and pleasing amount of well does justice to both. Her Teaching the Gospel documented research: a fine balance! She has Today is a remarkable discussion. She makes even made an art of the many footnotes she Paul Tillich concrete and practical for the has chosen to include, making the effort of average Sunday School teacher. She also constantly flipping to the back of the book makes classroom procedures "gospel­ worth the while! informed," i.e., capable of reflecting and There are many aspects of the book which conveying theological truth. are exceptional. Several passages which have The issue Krych confronts is a familiar one: been used to keep women down in the church how to communicate the cognitive aspects of are dealt with in a very enlightening fashion, the gospel without violating a child's with proper attention and credible sources. development. Krych believes it can be done. There is a chapter on singleness which is The good news of Jesus Christ can be related informative and biblical; it would make to a person's everyday existence. She disagrees inspiring reading for anyone who has chosen with Ronald Goldman, who argued in the this option! The chapter on feminism explodes 1960s, on the basis of Piaget's research on the myths to which we are all susceptible at stages of cognitive development, that children times; Atkins puts forth that she has never aren't capable of mature doctrinal thinking. met anyone who really understands feminism Therefore, Goldman concluded, they shouldn't to be against it! I could not agree morel be taught much biblical content. Indeed, What is sadly lacking is the treatment of incorrect understanding will hinder their later the wealth of material contributed by other spiritual growth. Krych finds the idea of Christian men and women who are forming delaying serious religious education until the study of feminine theology. She treated adolesence unattractive. what she called "secular feminism" (is this Instead, she proposes the use of story or term an attempt to align it with secular narrative as the best tool for communicating humanism, whatever that is? There are as the gospel at any age level. Here she draws on many definitions as people who use the term!) Tillich, in particular, his notion of the Not one reference was made to this important question-answer pattern in the gospel. Tillich area of our theology; it was almost as if suggests the best way to communicate the Atkins did not realize it existed. Or, perhaps, gospel is to correlate the "answer" (which is, she is operating under a myth which has ultimately, Christ) with "deep questions" muted an interest in these authors. Either arising out of our existence and experience. way, it is a shame; she would greatly benefit This correlation becomes the foundation of from an encounter with others who are also Krych's approach to narrative.

-86- Whether it's a Bible story, or a personal Theological Diversity and the Authority of the story, or the story of one's church, the Old Testament, by John Goldingay, Grand question-answer pattern can be utilized with Rapids: Eerdmans, 1987. 308p., $14.95 life-transforming results. Even young children, (paper). says Krych, can hear the good news of God's forgiving love and apply it to their feelings of The diversity of viewpoints in the Scriptures estrangement. Narratives must be structured is difficult to handle. John Goldingay, Vice­ by the teacher to produce this Principal at St. John's College in Nottingham, transformational process (a term Krych celebrates the theological diversity of the Old borrows from James Loder); she presents Testament from three approaches. As he does, explicit instructions for structuring these kind he allows the Bible to speak with authority. of narratives. His first approach is to recognize that Three of the best chapters in the book different situations warran:t different address how to use the method of viewpoints. Depending on the context, to be transformationally-structured narrative with "the people of God" could mean: a children, youth, and adults. For children, wandering family, a theocratic nation, an Krych recommends selecting stories from the institutional state, an afflicted remnant, a Bible that contain both question and answer community of promise, etc. To do theology in and encouraging children to tell their own this way invites the question: What does it stories. Teenagers are able to explore mean to be the people of God today? questions and answers at a deeper, more The second approach is to acknowledge that personal level. They can also begin labeling in the diversity reflects different levels of insight. more mature ways what they have learned Goldingay argues that while many of the earlier in narrative form . Adults can enter ethical standards in Deuteronomy would be into the larger story of God's people through normative for all cultures, the commands to history and relate their own story to it. wipe out entire Canaanite cities or stone a Krych notes that many adults dropped out rebellious son must be criticized in our present of formal religious education before they ever level of insight. He offers excellent criteria for reflected on biblical content. They are still at the difficult task of analyzing what to affirm the legalistic phase in their religious thinking. and what to criticize. In this approach, we Transformation narrative can help them can hear the pastoral news that God works appropriate God's gracious acceptance. It can with his people "where they are" in every also challenge them to refine their vague cultural context. theological ideas. The third is the unifying or constructive Teaching the Gospel Today is an approach. Though risking many limitations, outstanding resource for curriculum writers, the differing viewpoints are built into a professional religious educators and thoughtful unifying whole. Goldingay demonstrates using Sunday School staff members. It's also a the polarity between God's creation and motivating challenge to every religious redemption of his world. With this motif, he educator to think more carefully about the constructs a cross section of the OT, building nature of the Bible and the capabilities of with other themes like nature, wisdom, and students. blessing. He also considers how it is interrelated with the New Testament. Paul Heidebrecht Goldingay's careful scholarship calls for caution and balance in all three approaches. His thorough research from an extensive bibliography makes particularly thought­ provoking study. Harlan Vanoort

-87- Theological German: A Reader, by Helmut What It Means to Be a Minister in Middle­ W. Ziefle, Grand Rapids: Baker, 1986. Class America Today. The earlier title is de­ 283p., $14.95. scriptive of the content of this present volume written seventeen years later as a composite For those who have had a year or two of of three Presbyterian parishes served. German and would like to develop some Through a series of rich vignettes, Hudnut ability in reading theological German, this is comes across as a lover of God and people. a very useful aid. The author, who was born He prefaces his work stating, "this is a love in Germany and is now professor of German story - of pastor for people, people for at Wheaton College, does precisely what he pastor, both for God, and God for both." It states as his goal, viz., is in relationships and being together that . . . fill a void by providing mean­ Hudnut finds joy, the dominant theme of ingful and challenging texts and exer­ this love story. Again and again, Hudnut ex­ cises for English-speaking students periences surprise as the perfectly amazing who want to read the German Bible grace of God becomes embodied in the lives and the works of German theologians of an imperfect pastor and people. in the original. I used the readings as a devotional re­ There are 15 selections from the Bible, source and only rarely found that he had averaging about 20 verses each, and 11 selec­ missed the bull's-eye. It spoke to my con­ tions from representative theological works. dition. The book is highly recommended for These range from Luther on faith alone to both pastor and people and could prove parts of sermons by Karl Barth and Helmut helpful in overcoming the chasm between Thielicke. This last selection is a chapter clergy and laity. from a biography by the author. The format makes for easy reading since David L. Maris facing each page of German text is a page of vocabulary and notes. Hence one does not even need to look up unfamiliar words. These helps would have been even more use­ ful, however, had the author done more to explain the roots and tenses of irregular Traits of a Healthy Family, by Dolores verbs. Curran, New York: Ballantine Books, 1983. Even so, I plan to use this volume as a 302p. text for German classes at Western Seminary and recommend it to anyone interested in What's right in your family? What theological German, whether for review pur­ constitutes a healthy family as opposed to a poses or as a first attempt to work in this merely passable one? In a world filled with area. statistics on violence, drug and alcohol abuse, and single-parent families, it is re­ I. John Hesselink freshing to read about the positive. We have focused so long · on what is wrong with fami­ lies that we find it hard to identify what is right. Dolores Curran's book helps us to identify our strengths, and if we are This People, This Parish, by Robert K. Hud­ striving to be healthier families we can build . nut, Grand Rapids: Zondervan, 1986. 192p., on her positive emphasis. $7.95. This book helps to answer some of these questions: How does your family and mine This book may be viewed as a sequel to compare with other families? How healthy Hudnut's first book, Surprised by God: are we? How many of the fifteen traits

-88- presented in this book do we possess, and in Curran's book is very practical and usable. what strength? More importantly, how can Ministers and directors of Christian you and I develop these traits so that our education will find it a helpful tool for families will be better places to love and family enrichment or support groups. It live? These questions hit home for me as I could also be used as a basis for discussion evaluated my family in the light of this book in an adult elective program. It is a book and had to admit that we are more healthy that should cause churches to ask whether in some areas than in others! I also began to they are strengthening families, or by a ask myself about the church. Is the church plethora of meetings, activities, and worship helping to build healthy families, or services are contributing to the sickness of contributing to their fragmentation? families. In her search for family strengths, Curran Individual families who desire to grow contacted a group of respected family stronger and healthier will also find this professionals to help her identify possible book valuable. How many of the fifteen healthy family traits. Their list of fifty-six traits does your family possess? My family traits was sent to 500 family specialists who can relate with fervor to the proverb were asked to check, not prioritize, fifteen "Nobody's family can hang out the sign, traits present in families they considered 'Nothing the matter here.' " This book gives good. us opportunities to ask in a positive way "In Her exercise was so intriguing that she what areas can we strengthen our family? realized a return of 110%. People What can we do to make our family a photocopied her survey and passed it along happier, healthier place to live?" Perhaps if to colleagues. Results are based on 551 we "accentuate the p0sitive" we will be able returns, all from professionals who work to "eliminate the negative" more readily and with families in a variety of fields. Although build healthier relationships in our family not scientifically selected, the respondents -structures. spanned professional, geographical, and religious boundaries. Participants worked Patricia J. Elzinga mainly with lower-middle, middle, and upper-middle income families who lived in urban, suburban, and rural areas. Most respondents worked with Anglo-American Voices from the Heart: Four Centuries of families, although some significant responses American Piety, edited by Roger Lundin and came from people working with Hispanics in Mark Noll, Grand Rapids: Eerdman, 1987. the Southwest and with the racial mix in xviii, 396p., $19.95. Hawaii. The survey was limited to fifteen traits The word "piety" is not a popular or well­ simply because the author had to stop understood term to many. Some perceive it as somewhere. Ten traits di9 not seem to be the practices of isolated and weird holy men enough, while more than fifteen might and women divorced from real life. Others overwhelm readers with too many misconceive it as something external and trite characteristics. Certain traits that belong to be ridiculed and rejected. The editors of together are grouped that way. For instance, this refreshing spiritual anthology seek to traits having to do with communication are correct these faulty notions. A brief historical grouped in the same chapter with family introduction to this volume develops a table time and conversation. Chapters balanced view of piety that includes both the develop and illustrate by example ways in interior life as well as being involved with the which healthy families live out these fifteen needs and hurts of the world. The authors traits. further trace the widening gap between prayer

-89- and action that has affected and dominated so inner depth and outer action. Lundin and much of American religious outlook and Noll are to be commended for this most practice. · helpful and stimulating volume. The book's title specifies the boundaries being considered. Lundin and Noll, professors Tom Schwanda at Wheaton College, have collected writings from SS different authors spanning the four centuries of North American Christianity. Among the contributors are twelve women. The writings include a balance of both Protestant and Roman Catholic thinkers. What's Good About the Good News, by Neal Many of the selections originate from such Punt, Chicago: Northland Press, 1988. xv, well-known individuals as John Winthrop, 142p., $7.9S . William Bradford, Jonathan Edwards, John Woolman, Francis Asbury, Charles Finney, This book is a popularized update of Punt's Charles Hodge, Harriet Beecher Stowe, Emily earlier work, Unconditional Good News. Punt Dickinson, Moody, Fosdick, Dorothy Day, thinks that he has solved the conflict between Elton R. Trueblood, Francis Schaeffer, Calvinism and Arminianism. His basic idea is Catherine Marshall, Merton, Flannery that both of these groups have approached O'Connor, Buechner, Elisabeth Elliot, the Bible with the assumption that "All Nouwen, and Updike. Scattered among these persons are outside of Christ except those who well-known giants are lesser names whose the Bible expressly declares will be saved." writings reflect the same depth and struggle to Punt's premise is that the correct view is that live out a faithful Christian life. Jean De "All persons are elect in Christ except those Brebeuf, a seventeenth-century Roman who the Bible expressly declares will be finally Catholic missionary to Canada and Esther lost." Burr, mother of the famous vice-president, are In my opinion, Punt's argument is severely such examples. The editors have also drawn flawed by mistakes in logic. For one, there is on a variety of literary genres to fashion this a third alternative: All whom the Bible clearly inviting cameo of American piety. Eleven says are saved, are saved. All whom the Bible styles, ranging from sermons to short stories, clearly says are lost, are lost. Regarding those from letters to lyric poeins, from journals to groups of which the Bible speaks with less novels are used to reflect the depth and clarity, we must speak about them only with development of the inner and outer journey the degree of clarity with which the Bible of the Christian. A one-page historical sketch speaks. precedes each writing introducing the author Regarding the so called "universalistic and placing them within their proper time texts," Punt says that they speak of "an setting. accomplished, certain-to-be-reali:red salvation" It was a joy for me to read and reflect on (as Calvinists claim) and they do so "in this book. I appreciated the wide range of relationship to all persons in general" (as individuals and their representative writing. Arminians claim) (p. 12). But this would lead This work has challenged me to enlarge and to universalism. Punt seeks to avoid this by diversify my own reading habits of saying these texts are not universal statements spirituality. My one regret is that the editors but generalizations. did not include any annotated suggestions for funt defines a generalization as a statement further reading of each author. which · is generally true but has a few Voices from the Heart invites you to exceptions. But even on his premise, millions discover and taste the richness of American will be lost. Of what use is a generalii.ation piety. It encourages one to reflect on their which has so many exceptions? Punt, once own spiritual journey and live a life of both having established his thesis, dogmatically

-90- repeats it over and over again, as he deals chapters of the book provide a how-to with various aspects of the question. Space approach of those guidelines, concluding in will not permit further criticism, but I can chapter three with a detailed comparison of only conclude that Punt thinks he has solved two alternative integration methodologies: many problems, but I am not convinced. critical and embodied. It isn't until after that thorough discussion Harry Buis that the author delves into the common object of all the methods: truth. But how does one know truth? Is one truth truer than another? How does God reveal truth through the biblical and personal data? What influence does the Bible have in determining truth? Whole-hearted Integration: Harmonizing What is initial belief in the authority of Psychology and Christianity Through Word Scripture based on? Do both objectivity and and Deed, by Kirk E. Farnsworth, Grand subjectivity constitute human knowing? What Rapids: Baker, 198S. HiOp., $6.9S. does being created in the image of God mean? That he asks the questions and Today there are increasing numbers of struggles to answer them makes apparent to people asking questions and expressing the reader that Farnsworth is putting into genuine curiosity about how the psychological practice the process he designed. Truth is and religious aspects of life might be known only through human/divine harmonired in some meaningful way. As relationship. It requires talking plus walking pastors, we have heard the questions: "Can I with God. be so filled with hate and anger and still be a Although Whole-Hearted Integration is Christian?" "Doesn't evolutionism invalidate written for psychologists interested in Genesis 1?" "What do you think about integrating psychology with Christianity, it demon possession?" Challenged by the contains valuable how-to material for questions and his own curiosity, Kirk E. counseling pastors and is worth reading. Farnsworth gives his response in his thought­ provoking book, Whole-Hearted Integration. Oeo Ludwick Farnsworth acknowledges that the business of bringing psychology and religion together is not new. Since the Civil war era, practitioners and pastors have produced some basic work upon which further exploration and research continue to build. Today, the discussion and literature most consistently use the term integration to describe the work of relating psychological and religious reality. Farnsworth uses that term "to refer to the uniting, but not the fusing, of psychology and theology . . . both disciplines retain their own identity while benefiting from each other's perspective and communicating the same truth" (p.11). The challenge is discovering truth. Farnsworth argues that even before examining the issue of truth, however, methodological guidelines for doing psychology and theology with an eye toward improving the quality of integration must be considered. The first three

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