THE THEOLOGY OF THE BOOK OF whole, the theology that can be constructed ISAIAH, by John Goldingay. Downers from the book when one stands back and con- Grove: Intervarsity, 2014. Pp. 160. $18.00 siders the whole” (11). Isaiah, like many bibli- (paper). calbooks,wasstitchedtogetheroverhundreds of years in response to numerous crises, victo- JohnGoldingay (David AllanHubbard Pro- ries, and circumstances, and the result of these fessor of Old Testament, Fuller Theological processes is a literary work that memorializes Seminary) is one of the most distinguished numerous and sometimes conflicting voices. Isaiah scholars of his generation. Not only has he written several major academic and theo- The book is divided into two parts: part 1, logical commentaries on Isaiah, but he has The Theologies in Isaiah, and part 2, The The- also consistently demonstrated a deep con- ology That Emerges from Isaiah. While the cern for the church and for theological inter- second title is a bit clunky and not entirely de- pretation. Ultimately, I hope to convince the scriptiveofthecontents,itnonethelessreflects reader that The Theology of the Book of Isaiah Goldingay’s stated aim, to deal with Isaiah as a can be used with great benefit in a number of witness to multiple theologies and then to deal Christian settings. with Isaiah as a whole. TheTheologyoftheBookofIsaiahisahighly Part 1 is divided into 5 chapters, which cor- accessible, relatively short (149 pages) volume respond to the literary divisions of Isaiah: Isa- that provides the reader with an excellent in- iah 1–12, 13–27, 28–39, 40–55, and 56–66. troductory guide to the book of Isaiah. And Goldingay refers to each of these units as “col- when venturing into the literary world of Isa- lages” (12), each of which is united by similar iah, a guide is precisely what is needed, be- themes, generic profiles, or content. The indi- cause reading prophetic books is rarely ever vidual chapters in part 1 are expository essays easy. Goldingay quotes from Martin Luther: that illuminate important theological and lit- the prophets “have a queer way of talking, like erary themes. For instance, chapter 1 covers people who, instead of proceeding in an or- Isaiah 1–12, which Goldingay divides into derly manner, ramble off from one thing to the subunits, often three to four pages in length: next, so that you cannot make head or tail of Isa 1:1–5:30 (“Faithfulness in the Exercise of them” (11). Goldingay attempts to honor the Power”), Isa 6:1–9:7 (“Holiness”), Isaiah 7 book’s complexity, while at the same time (“Trust”), etc. In accordance with his stated communicating the book’s main theological goals, Goldingay treats each of these collages commitments. His goals are as follows: “My more or less independently, allowing their aim in this book is, first, to articulate the theol- distinct theological voices to emerge. ogy in the book called Isaiah—that is, to con- Goldingay does pay some attention to the sider the theology expressed or implied by the historical circumstances that gave rise to the different sections of Isaiah. I then aim to artic- book of Isaiah’s five “collages” (see pp. 14– ulate the theology of the book called Isaiah as a 16). But he does this in a way that is clear, con- 86 Copyright © 2016 by Word & World, Luther Seminary, Saint Paul, Minnesota. All rights reserved Reviews cise, and unintimidating. He makes reference Words from Yahweh Mediated through to important interpretive figures such as Human Agents” (91–96). Revelation is a very Abraham Ibn Ezra and Bernhard Duhm, but important idea in the book of Isaiah, and in- without lingering over unnecessary and cum- deed in Christian theology more generally. bersome details. Fromtheoutset,thebookofIsaiahclaimstobe Part 2 (“The Theology that Emerges from revelatory (“The vision of Isaiah ben Amoz,” Isaiah”) attempts to analyze the book of Isaiah Isa 1:1, emphasis mine), and Goldingay takes from a more holistic perspective, asking the this claim seriously. To claim that Isaiah is re- question, “What theology emerges from this velatory is to assume that it is not “something book as a whole?” (89) To that end, Goldingay that the prophet thought up…but something isolates twelve themes, which function as sep- that presented itself to him. He did not devise arate chapters: Revelation, The God of Israel the words; they came to him” (91). But for the Holy One, Holy and Upright and Merciful, Israel and Judah, Jerusalem and Zion Chas- Goldingay, revelation does not override hu- tisedandRestored,TheRemains,TheEmpires man agency; revelation happens “via the hu- and Their Kings, Divine Sovereignty and Hu- man person” (92), and includes that person’s man Responsibility, Divine Planning and Hu- specific “angle of vision.” Revelation even in- man Planning, David, Yahweh’s Day. Space cludes Isaiah’s interpretations of what he does not allow for a detailed discussion of each heard/saw (92–93). These two ideas—human chapter, but a sample of one chapter may interpretation and divine revelation—are not prove useful to the reader. mutually exclusive. For the leader hoping to Part 2, chapter 1 is titled, “Revelation: use Goldingay’s book as part of a study or

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87 Word & World 36/1•Winter 2016 class, his understanding of revelation would miliar portrait of Luther’sdoctrine, drawn pri- makeforfascinatingandfruitfulconversation. marily from Bondage of the Will, by exploring ThisbookcouldbeusefulforChristiansina other texts in Luther’s corpus and reflecting number of ways. For the pastor or ministry systematically on the doctrine’s role in Lu- leader preparing a talk or sermon on Isaiah, ther’s broader theological work. Miller’s third Goldingay will provide broad-stroke and ex- chapter stands out as an impressive account pert commentary on the larger units of the of the reception of Luther’s doctrine of the book.Goldingay’swork,however,islessuseful hidden God. According to Miller’s analysis, if one is looking for information on specific Luther’s doctrine of the hidden God has re- passages. The book excels at overview, but is mained substantially misunderstood in the weak at detailed commentary. Where this vol- history of Protestant theology, with only a few ume would shine is in a weekly Bible study, or exceptions. Moreover, even while some theo- as a congregational supplement to a sermon logians have noted Luther’s doctrine with ap- series on the book of Isaiah, perhaps during proval, few have ever incorporated it as an Advent when a significant number of Isaianic essential component of their own theologies. passages emerge in the lectionary. At 149 It is here that Miller commences his sus- pages and roughly $15, the book is manage- tained engagement with Bayer. Because it is able, accessible, and affordable. Miller’s thesis that Bayer not only presents an Michael Chan accurate representation of Luther’s under- Luther Seminary standing of the hidden God, but that he also Saint Paul, Minnesota makes it a prominent feature of his own theol- ogy, Miller provides helpful remarks about Bayer’s theological method. Most important hereisthatBayer viewstheologyasirreducibly HANGING ON BY A PROMISE: THE connected to the theologian’s experience in HIDDEN GOD IN THE THEOLOGY oratio, meditatio, and tentatio, and therefore OF OSWALD BAYER,byJoshuaC. with the God who encounters us both in the Miller. Eugene, OR: Pickwick Publications, word as well as apart from it. 2015. Pp.354 + xix. $32.80 (paper). Proceedingonthisbasis,Millerapproaches Though a central aspect of Martin Luther’s the question of the hidden God in Bayer’s the- theology—described most prominently in his ology from four angles. The first is a detailed Bondage of the Will—Luther’s doctrine of the description of Bayer’s understanding of justi- hidden God has received mixed reception in fication by God’s word of promise. By justify- the history of doctrine since the sixteenth cen- ing sinners through a performative speech act, tury, with few theologians choosing to adopt God encounters the sinner in his or her crea- Luther’s view of divine hiddenness. Oswald tureliness and makes him or her a new cre- Bayer is a notable exception to this, having ac- ation thereby. This reality not only forms the tually integrated Luther’s view of the hidden procedural center of Bayer’s theology, but is God into his own theology. In this comprehen- the contradictory counterpoint to God’s oper- sive and probing analysis, Joshua Miller has ation apart from the word in divine hidden- produced a detailed examination of the doc- ness. trineofdivinehiddennessinBayer’stheology. Before exploring this contradiction be- After providing initial remarks about tween the justifying word of promise and Bayer’s life and work, Miller contextualizes his God’s terrifying, mysterious operation apart study in terms of Luther’s own doctrine of the from that word, Miller investigates how the hidden God, helpfully nuancing the more fa- hidden God fits with Bayer’s theological 88 Reviews

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89 Word & World 36/1•Winter 2016 method. This is important because Bayer the theology of Oswald Bayer. Especially fasci- maintains that God’s speech act justifying sin- nating and helpful is Miller’s conscientious ners in the preached word is not the only da- contextualization, which is not only judicious tum that informs the doing of theology. as scholarship but very helpful for the reader. Indeed, the theologian’s experience of God’s Another benefit of Miller’s work is the clarity hiddenness also, according to Miller’s inter- he provides to contemporary discussions of pretation, factors prominently into Bayer’s the hidden God, especially in his evaluation of understanding of how theology is done. thedoctrine’sreceptionby theologianssuchas Since the word of promise in justification KarlBarth,WernerElert,EberhardJüngel,and contradicts the experience of God’s hidden- others. Most importantly, however, Miller’s ness, Miller provides helpful elucidation of meticulous exploration of Bayer’s doctrine of how Bayer understands the hidden God in re- the hidden God provides resources for Chris- lation to justification. Ultimately, according to tians who await the full eschatological renewal Miller’s exposition of Bayer, the believer must of all things in Jesus Christ. take refuge in this word of promise even while John W. Hoyum its disclosure of God’s mercy and grace in Luther Seminary Christ contradicts God’s wrath and mystery Saint Paul, Minnesota apart from the word. Nevertheless, Miller con- nects this to Bayer’s theology of lament, in which believers cry out to God in light of the tension between the word and God’s operation THE POLITICS OF JESÚS,by Miguel A.de apart from it. The only resolution of this ten- la Torre. Lanham, MD: Rowan & Littlefield, sion is eschatological, in which God brings 2015. Pp.218. $22.00 (paper). about the full renewal and restoration of all creation. Until then, believers must place their The Politics of Jesús stands as the latest, and trust in the justifying word, as well as God’s most accessible, entry in Miguel A. de la promise to answer the cries of those who Torre’s project of doing the work of Christian lament. ethics from the margins. De la Torre focuses Finally, Miller launches an evaluation of this book as a theological biography in the tra- Bayer’sinterpretationofLuther.Sincethedoc- dition of liberation, tracing the life of Jesús trine of the hidden God in Bayer’s work is not through his life on the margins of the Roman merely description but appropriation, Miller Empire, particularly the history of the holy helpfully compares and contrasts the respec- family as refugees and as immigrants seeking tive positions of Luther and Bayer. Even while sanctuary and asylum. The theological center Bayer advances Luther’s understanding of the of the book is in de la Torre’s proposal that “Je- hidden God as a part of his own theology, sus” is a Eurocentric phenomenon that was Miller’s comparisons to other modern inter- largely created as a religious justification for preters reveal a very close proximity between racism, colonialism, and most importantly, Bayer and Luther on the question of God’s neoliberalism: “Could it be that the Jesus who hiddenness. Miller’s closing chapter includes supports ‘the American way’ is in reality an rich reflections on the relevance and applica- anti-Christ?” (5). bility of Bayer’s understanding of the hidden The book itself supports this proposal by God in the contemporary context for Luther- tracing the narrative of the life of Jesus, and ans. utilizing liberationist philosophy, recreating Overall, this text is an excellent introduc- Jesus by locating the Hispanic Jesús in the tion to the doctrine of the hidden God and to biblical narrative that “resonates with the 90 Reviews

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91 Word & World 36/1•Winter 2016

Latino/a existential experience of disenfran- as a middle-class opiate, “[soothing] the con- chisement and commits, in solidarity, to walk scious of the privileged” (138). De la Torre’s towards a more just social order” (8). Chapter insight is helpful, as one can think of all the 1 begins with reframing the Lucan birth narra- places where hope functions this way: in hos- tive of Jesús, as well as his parents María and pital rooms, in systems of oppression, and in José, in an attempt to draw out the narratives our own avoidance of places and people that as “anticolonial literature about a native resi- feel hopeless. While de la Torre suggests that a dent displaced by the invading colonial theologyofhopelessnessistheplacewhereim- power”(27). De la Torredraws on theMexican plementing justice-based praxis is the center celebration of las posadas, which literally of its life, it is difficult to see what sort of means theinns,to bringa vividimage inwhich sustainability the proposal might have, partic- the life-seeking migrations of migrants and ularly given the very real and life-sustaining radical hospitality ofhostsiscelebrated.Chap- tradition of robust hope in the face of nothing- ter two continues the narrative, tracing the life ness, in this country through black spirituals, ofJesúsas“astreetrat,abarriokid,aspicfrom jazz, and the blues. the wrong side of the tracks,” in which one While one can’t help but be troubled with wonders “Can anything good come from Naz- de la Torre’s proposal for a theology of hope- areth?” (59). De la Torre’s imagery helps not lessness, and that seems to be part of the point, only to unwind imagery for those of us who in- it is undoubtedly most powerful when it leaves herit Northern European traditions, but also aside the focus on praxis, and instead pin- helps bring Jesús to bear on our current politi- points an underutilized portion of the Chris- cal climate which is filled with rhetoric around tian story: Holy Saturday. De la Torre writes: immigrants. It is in this light that de la Torre “Perhaps this is the sad paradox: that hope proposes that the barrio life of Jesús is best might be found after it is crucified and then characterized by his status as a mestizaje, as mayberesurrectedintheshardsoflife”(139). one who is bilingual in both language and cul- Finally, in a moment of searing humor and ture, drawing on the ancient creedal tradition insight, de la Torre’s idea of Jesús as the holy of the two natures of Christ. joderon, which in Spanish means something In chapter 3, de la Torre turns his attention along the lines of the holy one who “screws to the contextual similarities between the with,” serves as a sort of closing statement in economies of Jesús’ time and ours, eventually The Politics of Jesús. Joder in Spanish, which is leading to a renewedfocus inthesecond half of a vulgarity, is useful for de la Torre in that it the book towards an old Marxist turn towards serves to show a Jesus who is able to “screw praxis and revolutionary justice. While the cri- with”systemsofoppressionandthosewhoare tiques of laissez-faire capitalism and CEO pay religiously uptight. The idea of Jesús as the that de la Torre draws are useful, the overall holy joderon is a novel turn that might be just helpfulness, and newness, of a turn to Marxist what Christology needs in this day and age. epistemology and soteriology through praxis And it is a proposal that allows a further dis- is much more debatable. tinction between a white Jesus, and a Jesús of Chapter 4, I suspect for many readers, will black and brown bodies, something ever more providethemostchallengeandreflectionasde important in these days. And it is in this way la Torre draws forth his two most interesting thatde laTorregiveshisgreatestcontribution, and challenging proposals: a theology of hope- as a Latino voice, in a white academia and a lessness and Jesús as the holy joderon. De la largelywhitechurch—allowsforadeepbreath Torre argues, convincingly, that hope for for black and brown lives, a breath that allows many Christians in North America functions us to ponder the Jesús who messes with op- 92 Reviews

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93 Word & World 36/1•Winter 2016 pression and injustice, brings new life, must pre-Columbian religions. The final three die and is resurrected once more. chapters (out of nine) focus on the twentieth Eric Worringer century, with separate chapters on contempo- Saint Paul Evangelical Lutheran rary Protestantism and Roman Catholicism, Church and a final chapter on recent religious condi- Arlington, Massachusetts tions in Latin America. The center of the vol- ume contains several chapters on the growth and development of Christianity in the region NUESTRA FE: A LATIN AMERICAN intheseventeenththroughthenineteenthcen- CHURCH HISTORY SOURCE- turies, which are really very fascinating; they BOOK,by Ondina E.and Justo L.Gonzáles. describe how Christianity took hold in Latin Nashville: Abingdon, 2014. Pp. xv + 239. America and was transformed into a genuine $44.99 (paper). religion of thepeople,allthewhilethewindsof revolution, independence, dictatorships, and If seminarians (and thus pastors) ever did anticlericalism were blowing through the re- read much about the history of Christianity in gion. Latin America, it came in a general survey of Anotherfactorthatishelpfulinthisvolume the history of Christianity. Usually this means is its diversity in kinds of entries.Yes,thereare some reference to the sixteenth-century Euro- the important papal pronouncements and re- pean conquest of Central and South America, cords of decisions of synods of bishops, as and then a jump to the twentieth century, with a quick nod to Liberation theology and per- might be expected. But for a fuller picture, this haps Protestant Pentecostalism in the region. volume also includes other voices and other Not much else, really, as though 400 years of perspectives: the accounts of everyday life and Christianity among hundreds of millions of everyday persons, such as housewives and Christians can be easily ignored. But with the travelers, mixed-race proto-saints, and Yan- growing influence of Latin American Chris- kee missionaries. The entries also deal with el- tianity inNorthAmerica and around theworld ements of popular religion, the religion that (Pope Francis, as an example), it is important thepeople made for themselves outofacom- to know more about all the history and theol- bination of their original religions and the ogyofthisregionoverthecenturies.Oneprob- Christianity that was brought to them. This lem has been, of course, that not much of this combination of sources makes the book even history has been translated into English, at more interesting, and shows a vibrant and leastuntilnow.ThankstotheeffortsofOndina multi-sided religious life. and Justo Gonzáles, we have a fine volume of In short, this book is an interesting and sources to cover over 500 years of Christianity thoughtful read, and one that does a great deal in Latin America. to open up for English-readers an important This volume does contain some of the se- area of the history of Christianity; it is well lections one might expect. The famous (or in- worth reading. famous) chronicles of the European conquest of this territory in the sixteenth century and Mark Granquist the subsequent Christianization of the popula- Luther Seminary tion are included, although the volume also Saint Paul, Minnesota does include the protest of some Europeans against the brutality of these campaigns, as well as the clerical histories that describe the 94 Reviews

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THE SERPENT AND THE LAMB: the crucified Christ, thus preaching the CRANACH, LUTHER, AND THE theology of the cross. We see a rapt congrega- MAKING OF THE REFORMATION, tion listening to the sermon; and in that gath- by Steven Ozment.New Haven and London: ering we can see Katherine von Bora, Luther’s Yale University Press, 2013. Pp. 325. $25.00 wife, and gray-bearded Cranach, Luther’s best (paper). friend. Early in their friendship Cranach and Lu- Once upon a time it was assumed that Ref- ther each adopted a coat of arms. Cranach ormation Protestantism was indifferent or wanted his image to survive time and outlive hostile to art in the church. Steven Ozment in posterity, so he chose a kind of biblical “ser- The Serpent and the Lamb challenges that as- pent venom” that saved life as well as took it sumption. His book advances the thesis that away (3). Luther, for his part, developed a coat not only was there an abundance of art in the of arms that depicted a lamb. He wanted a church, but that much of it was created by symbol of salvation and redemption, a wash- Lucas Cranach the Elder.(Thereare more than ing of the sinner in the blood of the self-sacrifi- 1000 surviving prints and paintings by Cran- cialLambofGod.Luther’semblem,adoptedin ach, and many more have been lost.) Cranach, 1524, antedated his better known seal with the Ozment claims, played an indispensable role cross in the white rose, which he preferred in in advancing the cause of the Reformation. and following 1530. Ozment asserts that Cranach (who is not well Another artist of the Reformation period knowninAmerica)leftalastingmarkonEuro- who is still well-known worldwide is Albrecht pean history and art. “Without him, German Dürer. Dürer’s series of the Apocalypse and Renaissance art might well have remained a such prints as Melancholia and St. Jerome in pale imitation of High Italian, and the German His Study hang in many church libraries and Reformation [might] have died aborning in peoples’ studies today. Ozment points out, the 1520s, so vital was Cranach to both” (7). however, that Cranach was as well-known as Martin Luther nailed his theses to the door Dürer in his time and was a close second in at Wittenberg in 1517. Cranach had been won popularity in northern Europe. Ozment’s ac- over to Luther’s thinking in the early 1500s; count of their close friendship and friendly and he and Luther remained fast friends for rivalry gives a fresh understanding and appre- the rest of their lives. Many of Cranach’s paint- ciation of the art and theology of the early six- ings illustrated themes and personalities that teenth century. These two geniuses stand out gave visual impulse to the spoken and written as the artistic Babe Ruth and Lou Gehrig of words of the Reformer. Ozment demonstrates their time. this double momentum with dozens of illus- In addition to biblical scenes and portraits, trations, in black and white and color. It is be- Cranach depicted many scenes of nude yond question that we know what Luther women. Two chapters in Ozments’s book ex- looked like at various stages of his life because aminethisphenomenon.Oneistemptedtosee of the many painting and prints that Cranach some of these luscious images as soft porn; yet created. the figures, Ozment assures the reader, realis- One of the most significant works visually tically depict biblical and mythological figures to summarize and advance the impact of the like David and Bathsheba, Samson and De- Reformation isTheWittenberg Altarpiece. Not lilah, Salome, the Judgment of Paris, Venus, only is Luther depicted seated with the disci- and many others. Such depictions of the hu- ples at the Last Supper, but in the predella of man body were intended to be, Ozment this work Luther is dramatically pointing to insists, moral lessons for the viewer, forcing 96 Reviews

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97 Word & World 36/1•Winter 2016 self-examination in the light of one’s sinful na- Cranach’s images and Luther’s sermons con- ture. It was supposed to be morally uplifting to veyed the gospel message with immediacy, look at Cranach’s revealing print of Adam and transparency, and power” (134). The gospel is Eve and ponder the nature of sin and the fall. certainly more than wood or canvas, words or Dürer also created a portrayal of a nude Adam gestures. But we see and hear through means; and Eve that bears comparison to Cranach’s andthejointlaborsoftheserpentandthelamb treatment of the same subject. not only made the Reformation, but they also Cranach, in addition to being a successful gave believers a visual and visceral vocabulary artist, accumulated great wealth in Witten- for grace, gospel, and God’s presence in their berg. He founded and managed a pharmacy; lives. he made a fortune in real estate; and he played Robert Brusic amajorroleinWittenbergpolitics.Hewasalso Luther Seminary an extremely adroit fence-sitter. That is, al- Saint Paul, Minnesota though he was close to Luther and his coterie, Cranach was able to remain on friendly terms with Roman Catholic notables such as Cardi- AFFLICTING THE COMFORTABLE, nal Albrecht (who was no friend of Luther). COMFORTING THE AFFLICTED: A Ozment’s book is full of information about GUIDE TO LAW AND GOSPEL art,politics,andlifeintheearlydaysoftheRef- PREACHING, by Glenn L. Monson. Eu- ormation. Ozment gives a good account of the gene, OR: Wipf & Stock, 2015. Pp. 118. relationship between Luther and Cranach, $15.00 (paper). though, admittedly, this is more Cranach’s book than Luther’s. The narrative favors the Google research reveals that one of the artist more than it does the Reformer, though most memorable quotes about the press (and both stroll arm in arm through the dense fo- preaching!) is attributed to a fictional nine- liage of reform in church and society. This teenth-century Irish bartender named Mr. book is an instructive prelude to the Reforma- Dooley, whose journalism citation is remem- tionobservancescominginthenextfewyears. bered: “The job of the newspaper is to afflict While the book is rich in narrative content, the comfortable and comfort the afflicted.” one might wish that Ozment had included Reinhold Niebuhr is similarly quoted, “com- more information on Cranach the younger, fort the afflicted and afflict the comfortable.” whowasasignificantartistinhisownrightbut Wherever he sourced it, Pastor Glenn L. is hardly mentioned in this book. Further- Monson aptly titles his 100-page contribution more, the elder Cranach’s great work Law and to contemporary law/gospel preaching Afflict- Grace of 1529 is not mentioned at all. This pro- ing the Comfortable, Comforting the Afflicted. vocative work is Cranach’s masterpiece; it vi- Pastor Monson clearly states his aim and sually summarizes what the Reformation is all point of view. “My goal in this book is to bring about: the devil pursues the sinner on the left together both of these concerns: the concern side, and Christ crucified and risen is on the that we must connect with the listener and the right. concern that we must be grounded theologi- On the whole, though, the book carries the cally. Particularly, I am concerned that we are reader and the viewer through what Cranach firmly grounded in our treasured Lutheran and Luther were about, each in his own way imperative—rightly distinguishing law and and together. They wanted believers to see gospel. I believe that by taking fully into ac- throughtheimageandthespokenwordtotake count the treasures of Law and Gospel think- the Word to heart. “Working in tandem, ing and combining them with the insights of 98 Reviews

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eaers to inlue Anthony Bailey Walter Brueggemann Anna Carter Florence Teresa Fry Brown Karoline Lewis David Lose Alyce McKenzie* Joy Moore* Julie Pennington Russell* May 16-20, 2016 Michael Renninger* Join us in Atlanta Raphael Warnock Will Willimon Registraon open now LL1000-16a *New voices for 2016

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99 Word & World 36/1•Winter 2016 theNewHomiletic school, wecanbepreachers signingasermonthatleadsapreacherthrough who are not only artful, but also ones who, various “stages” of law and gospel. while being true to the words, can facilitate an Next comes a chapter devoted to “Law and authenticencounterwiththelivingGod”(xvi). Gospel Manuscript Writing,” the goal of Monson gleans insights from an impres- which, seasoned preacher Fred Craddock fa- sive pantheon of preachers (“pioneers of the mously said, “is not to get something said, but New Hermeneutic”): Fred Craddock, Charles to get something heard.” A penultimate chap- Rice,EugeneLowry,DavidButtrick,and ter, “Law and Gospel: A Methodology,” in- Henry Mitchell. He references their renowned cludes three sample sermons. “disciples”: Charles Campbell, Barbara Brown Although the book reads mostly formu- Taylor, Tom Long, James Forbes and others, laic in methodology, the concluding “Final including professors Grindal, Ong, and Jensen Thoughts” chapter rehearses Forde’s caveat in his formation as a preacher and as a preach- against forcing sermon preparation into a for- ing researcher. Synthesizing their insights mula. Monson posits the image of the sermon and intuitions with his own able scholarship, as “mystery” akin to the sacraments of Bap- Monson delivers a respectable and accessible tism and Holy Communion. The reader can guide to contemporary law and gospel preach- decide if this attempt at softening rigid formu- ing. lae appears as too little, too late. The appendix Monsonleadsofftracingtheoriginandhis- provides a worksheet for sermon design. tory of “Law and Gospel Thinking.” He ac- I heartily recommend this book to fellow knowledges that the terms law and gospel (like preachers, accompanied by my confession: If the Trinity) are implied though not identified one assumes this dialectic needs be taken as a as such in Scripture. The Apostle Paul in defining standard in biblical exegesis and ser- Galatians providestheclosest thingtoanargu- mon application, I must plead mea culpa in ac- ment concerning law and gospel. Augustine is knowledging occasional inattention, even identified as the first theologian to actually blatant disregard, when it comes to intention- tackle the subject. It is left to Martin Luther to ally/rightly dividing law and gospel. I am fully articulate his insistence on the need for grateful for the encouragement Monson pro- believers—especially preachers and teach- vides; however, after 40-plus years of “doing ers—to “rightly distinguish” law and gospel. time in the pulpit,” this preacher will likely, Monson credits beloved Professor Gerhard and with scant remorse, continue to paint Forde with the notion that “believing the gos- outside the lines. pel is not just an intellectual assent to a ‘for- The 2015 arrival of Glenn Monson’s Guide mula,’ but rather a life-changing event”(5). To to Law and Gospel Preaching occurs within the which those of us preachers reporting scarce centenary celebration of Thomas Merton, re- evidence of such events might reply, if only it nownedTrappistmonk.Beyondrediscovering were so! and popularizing the contemplative life, and Monsonproceedswithachapterdevotedto not lost within his massive scholarly output, “Law and Gospel Exegesis” followed by a sum- Merton is properly honored for his apophatic/ mary of“Lawand Gospel Design,”which high- contemplative interpretation and exposition lights a series of law and gospel correlates (in of Scripture. “In the long run, every attempt to chart form, as especially useful elements in his find in the Bible what is not clearly there leads book). Take particular note of “The Crossings to a one-sided reading of sacred books and ul- Method” developed by former Concordia timately to distorted and erroneous vision. Seminary Professors Bertram and Schroeder, …To accept the Bible in its wholeness is not whodevelopedand charted anapproach to de- easy.…We must not therefore open the Bible 100 Reviews

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101 Word & World 36/1•Winter 2016 with any set determination to reduce it to the BONHOEFFER AS YOUTH WORKER: limits of a preconceived pattern of our own” A THEOLOGICAL VISION FOR (Merton, Opening the Bible [Liturgical Press, DISCIPLESHIP AND LIFE TO- 1970] 69). GETHER,by Andrew Root.Grand Rapids: Baker Academic, 2015. Pp. 224. $19.99 (pa- Suppose, along with invoking the Holy per). Spirit, we intentionally channel Thomas Mer- tonto serveas our maveninthemystery of bib- One of the most intriguing things about the lical preaching? Consider mining the dialectic theological legacy of Dietrich Bonhoeffer is tension between a steadfastly kataphatic that it has been employed by such a wide vari- (knowing/certainty) emphasis in preparation ety of special interests. From Hanfried Müller, and preaching with Merton’s apophatic (un- an East German-socialist theologian drawing certainty/questioning) approach in exegesis inspiration in 1961 for his doctoral disserta- and exposition. tion, Von der Kirche zur Welt from Bon- Why? Millennials and other postmoderns hoeffer’snotionof“worldliness,”tothe“death who risk showing up in our churches appear to of God” theologians (e.g., Altizer, Hamilton, be seeking an unencumbered authenticity in and Van Buren) using his cryptic phrases like preachingthatoftennegatesthemostcarefully “living in the world with God, without God” crafted clarity in law and gospel preaching. At to support their particular 1960s “radical” a time when all institutions are suspect and agenda, to conservatives like Eric Metaxas and the flood of digitally-driven ideas arrive as George Huntemann drawing heavily on the equally authoritative (or uniformly vapid), the “early” Bonhoeffer to create an evangelically preacher may discover renewed traction by shaped Bonhoeffer; from Peruvian Gustavo admitting uncertainty, acknowledging there Gutiérrez and Spaniard Jon Sobrino finding are aspects of God, law, gospel, and real life be- inspiration in him for liberation theology to yond our ability to know or understand. Min- Mennonites like Mark Nation finding ample ing deep questions that arise from uncertainty evidence in Bonhoeffer to use him as a poster mayattracteventhemostcynicalofseekersto- child for Christian pacifism, all these and ward a path that begins not with certainty but many more persons from widely diverse back- uncertainty, leading to the realm of imagina- grounds have found in Dietrich Bonhoeffer a tion,creativity,options,perhapsfear,andthen voice to stimulate their reflection and offer possibly to a new awareness of knowing, an- support for their causes. This multifarious swers, comfort… Who knows? use—and abuse—is well known, and under- standable when dealing with a person whose Entering Merton’s (Meister Eckhart’s) life-and-death witness engendersdeeprespect open cloud of unknowing offers attractive, au- and even imitation. thentic options for preachers and hearers that can include but will not be confined in a In Bonhoeffer as Youth Worker,Andrew law/gospel dialectic. In becoming authentic Root goes much further than simply employ- and effective, preachers consider this afflicting ing Dietrich Bonhoeffer to legitimize and but- the comfortable and comforting the afflicted. tress his own philosophy of youth ministry; Root arguesconvincinglynotonlythatparts of Stephen J. Cornils Bonhoeffer’s theology can be seen as relevant Mount Olivet Lutheran Church foryouth ministry,butthatBonhoeffer’sexpe- Minneapolis, Minnesota rience with young people significantly shaped his entire theological orientation: “a central way to understand Bonhoeffer is as a pastor to 102 Reviews youth…who constructed some of the most of intrinsic, eschatological value, not simply creative theological perspectives of the early instrumental for church growth or mainte- twentieth century with young people on his nance. Using Bonhoeffer’s concept of “Stell- mind” (3). vertreter”(place-sharer) as a key interpretive While Root is widely recognized as a signif- concept, Root traces Bonhoeffer’s youth min- icant voice in today’s field of youth ministry, it istry experience, showing in virtually every is well to remember that he has also done his chapter of his life that Bonhoeffer learned sig- homework and paid his dues when it comes to nificant things from children about Christian knowing the Bonhoeffer legacy. He does a very ministry. Root, like Bonhoeffer, argues for a effective job of sharing the contours and com- concrete, experiential, theological/christ- plexities of Bonhoeffer’s biography, with a ologicalunderstandingofministrywithyouth, “lens often glossed over in other historical ac- never confusing such authentic Stellvertretung counts,” namely, “Bonhoeffer doing youth with simply teaching theology to young peo- ministry and doing it theologically” (18–19). ple. He nicely summarizes his reason for con- Andrew Root, with Kenda Dean, have ob- necting this theological turn with Bonhoeffer’s served for some time a “theological turn in insights: “Dietrich Bonhoeffer is the forefather youth ministry.” This turn involves a shift to the theological turn because he incompara- from doing ministry with youth in a “techno- bly weaves together youth work, attention to logical” way, where outcome and function de- concrete experience, and commitment to the mand certain techniques, to a “theological” revelatory nature of God’s continued action in understanding of church, gospel,and ministry the world through Jesus Christ” (8). in which young people—even children—are Bonhoeffer as Youth Worker is first and

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103 Word & World 36/1•Winter 2016 foremost a significant contribution to the field the central themes of these two works for their of youth ministry. Andrew Root offers persons relevance to contemporary youth ministry” in this pastoral field some wonderful insights (171). In these final pages, Root hopefully in- to deepen their faith and, hopefully, feel af- terests the reader in digging deeper into the firmed in their vocation. Secondly, he gifts primary material that has lured many a person Bonhoeffer scholars with a lens for seeing an into the heart and ministry of Dietrich Bon- aspect of Bonhoeffer “often glossed over” or hoeffer. completely missed: the significance of young peopleinshapingBonhoeffer’stheologicalori- Finally, Andrew Root, like Bonhoeffer him- entation. self, seems less anxious about the loss in num- Has Andrew Root overstated the impor- bers and lack of growth evident in the church, tance and influence of children/youth in Diet- and is much more concerned that disciples of rich Bonhoeffer’s experience and thought? Jesus Christ be/remain authentic and faithful, Perhaps, slightly. But then, such an overstate- leaving the final outcome to God and the fu- mentmight,atleast,occasionacuriosityabout ture. Such confidence is a breath of fresh air in this particular dimension. For that opportu- an otherwise competitive, and—too often— nity to see a different side of Bonhoeffer I am depressing, church environment. Bonhoeffer most grateful, and I believe those involved in as Youth Worker would be a wonderful gift youth ministry will benefit immensely from a foranyyouthdirectororpersoncommitted deeper theological approach to their work, to youth ministry. While not light reading, which is often spent with “how to” manuals this book is well worth any commitment of and programmatic seminars. If there is a prac- time and energy, as Root’s labors of love—for tical application in all of this for those involved youth and for Bonhoeffer—are here com- in youth ministry, it comes in the final two bined. chapters (part 2) of the book. There the author offers interesting detail about Bonhoeffer’s John W. Matthews most popular writings, Discipleship and Life Grace Lutheran Church Together. He writes, “In this part, I will explore Apple Valley, Minnesota

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