This month Eerdmans is releasing a landmark volume in Edwards studies: The Jonathan Edwards Encyclopedia. This book is edited by the Jonathan Edwards Center luminaries Harry S. Stout, Kenneth P. Minkema, and Adriaan C. Neele, and it makes a substantial contribution to the field by helping those interested in Edwards to get acquainted with various aspects of his life, thought, and context.
It was a privilege for me to be able to contribute three essays to this work, all related to Edwards’s biblical interpretation: “Hermeneutics,” “Inspiration,” and “Scripture.” These form a very small piece of a much larger volume that deserves the attention of Edwards experts and students.
Here’s what other scholars are saying about the volume:
If you have not yet come across Christian Women in the Patristic World: Their Influence, Authority, and Legacy in the Second through Fifth Centuries (Baker Academic, 2017; source: publisher), I strongly recommend that you take a look. Lynn H. Cohick and Amy Brown Hughes have done a wonderful job of addressing a lacuna in patristic studies. Through a series of separate chapters, the authors examine the lives of Christian women in the period immediately after the apostolic age through the Post-Nicene period.
As one would expect, discussions of motherhood features throughout the Christian Women in the Patristic World. Motherhood is examined through the lives of Helena and Monica. As mothers to Constantine and Augustine, their critical role in the lives of their respectively sons are important case studies. However, just as significant is Pulcheria’s decision to pursue life as a virgin, rather than produce a possible heir to the Byzantine Empire. An ascetic life of prayer and holiness superseded not only motherhood, but also the giving birth to one within the imperial household.
Martin Luther, ca. 1520 (Lucas Cranach the Elder)
October 31, 2017, marks the five-hundredth anniversary of Martin Luther’s Ninety-Five Theses. Historians debate whether Luther nailed the theses to the Castle Church door in Wittenberg, whether he had a university beadle do the deed, or whether he simply mailed them to the archbishop of Mainz. Regardless, the date nonetheless stands as a pivotal point in church history—and indeed, in the history of the world. The Reformation had begun.
Reform, of course, wasn’t new. Many had called for all kinds of reform in the Middle Ages. But the reform of the sixteenth century took on new overtones; it struck deeper into the heart of Christendom. And one of the best places to see the nature of the new calls for reform is to read Luther’s Freedom of a Christian.
In Protestant circles, medieval Christianity typically represents the least understood period in church history. This is unfortunate. As those who profess belief in the unity of the church across both space and time, Protestants benefit from exploring the nature of Christianity in the Middle Ages, tracing continuities and discontinuities with what preceded and succeeded the period.
A recent treatment of Christianity in the Middle Ages is Kevin Madigan’s Medieval Christianity: A New History (New Haven, CT: Yale University Press, 2015; source: publisher). In Medieval Christianity, Professor Madigan of Harvard Divinity School offers a fresh historical account of Christianity in the medieval era, seeking to maintain several traditional themes in histories of the Middle Ages while making good on historical research that has furthered our understanding of the topic since R. W. Southern’s landmark 1970 volume, Western Society and the Church in the Middle Ages. And he has done so with an intentionally narratival delivery (xix).
The forgiveness of sins, on the one hand, is presented as an objective reality for Christians. Jesus Christ, the God-man, accomplished redemption through his life, death, and resurrection, and the Holy Spirit applies that to those who trust in him. Yet life is messy. And the history of the doctrine of forgiveness underscores that the subjective element has rendered it difficult for the church to articulate this doctrine in such a way that covers the varied experience of individuals. Said another way, sinners plagued by guilt for their wrongdoing often cannot escape the doubts they have about whether or not they are truly forgiven. This question, then, is by no means merely metaphysical. Rather, it bears directly on the daily lives of individuals, and it arguably touches the life of every human being who has the capacity to feel shame.
In considering the question of the forgiveness of sins, I picked up an old book by Cambridge theologian William Telfer, The Forgiveness of Sins: An Essay in the History of Christian Doctrine and Practice (Philadelphia: Muhlenberg, 1960). While the book has its shortcomings, it nonetheless presents a valuable discussion of how Christians have understood the doctrine of forgiveness and practiced it throughout history.
Fourth-century Christianity is perhaps best remembered for the Trinitarian controversies that flared with the rise of Arius early on and continued until the Council of Constantinople in 381. In the East, some of the key figures involved in that controversy were the Cappadocian Fathers—Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa. Lesser known is the life of Saint Macrina (ca. 327–379), the eldest sister of Basil of Caesarea and Gregory of Nyssa, yet her faith influenced her brothers in profound ways. And her brother Gregory memorialized her in an account of her life, The Life of Saint Macrina, which offers readers today a portrait of female piety in the early church.
As summer is fast approaching, here are the books on my shelf waiting to be read!
1. Irena Backus, Leibniz: Protestant Theologian
Though best known for his philosophy, Backus offers a different perspective by examining Leibniz’s theology. Backus works through the relationship of Leibniz’s Lutheran theology and his philosophy, leading up to the Enlightenment.
William Ames, by Willem van der Vliet (1633)
In seminary classes on homiletics, aspiring pastors receive all kinds of advice on how to effectively communicate to their audience. Start with an unforgettable story. Sprinkle your sermon with humor. Offer plentiful encouragement and inspiration. Deliver a line that listeners won’t be able to shake out of their heads.
These and other homiletical tactics no doubt reflect the context in which we live. Preachers are told that contextualizing not only their message but also the form of their sermon is essential to changing the lives of hearers. In some cases, preachers no doubt use such tools and principles effectively. Yet sometimes such contextualizing can veer so far away from Scripture that it morphs into mere pep talks or social commentary. And other times the sermon retains a respect for the Bible but unintentionally distracts with verbal embellishment.
Because we are contextual beings—and thus are steeped in the thinking of our age—we benefit from hearing how those from other times have discussed the topic of preaching. The Puritans elevated the preaching of God’s Word to such a high degree that it bears listening to their concerns. To attend to a seventeenth-century Puritan, of course, is to eavesdrop on another context with its own unique issues. And just because someone who died a few centuries ago recommended a particular approach doesn’t automatically make it right—whether for that time or ours. With such caveats in place, we can perhaps gain something from a theologian whose text The Marrow of Theology (1629, 3rd Latin ed.) was heavily influential on divinity students in the century that followed.
Why are we here? Where did we come from? Who are we? What is the meaning of life?
These questions are common enough in our twenty-first-century context. And yet, the latest bestseller is not always the best place to find helpful answers to these questions. One place to go to think through these and related questions about the problems of our world is J. H. Bavinck’s The Riddle of Life (trans. Bert Hielema; Eerdmans, 2016).
This thin volume (less than one hundred pages) was first published in 1940 and was written some time before that. The author, J. H. Bavinck, was a Dutch missionary and missiologist who served in Indonesia and taught in the Netherlands. He was also a nephew of the eminent theologian Herman Bavinck, author of Reformed Dogmatics. And his book offers winsome wisdom on common questions from a past period to ours.
The history of the church is long. Unfortunately, our modern reception often goes through a Marcionian filter that weeds out vast portions of our heritage. Particularly, the church fathers are neglected due to their unfamiliarity or refusal to fit nicely into our evangelical box.
Bryan M. Litfin’s Getting to Know the Church Fathers: An Evangelical Introduction (Baker Academic, 2016, 2nd ed.; source: publisher) attempts to reverse this trend. The focus of the work is to introduce the church fathers to a wide evangelical audience. For Litfin, the key to understanding the church fathers is to look beyond just a doctrinal treatment of the fathers, but also to learn of their context and how they lived out their theology.
Martin Mulsow’s Enlightenment Underground: Radical Enlightenment, 1680-1720 (University of Virginia Press, 2015; source: publisher) has at last been translated into English. For readers of German, Mulsow’s Moderne aus dem Untergrund. Radikale Frühaufklärung in Deutschland 1680–1720 (2002) has become a standard in early Enlightenment studies. Mulsow’s study of the radical Enlightenment has established one of the ruling understandings of the movement. Now, English readers can benefit from this work.
Mulsow’s methodology is not typical of a historical study of the radical Enlightenment. Rather than a linear presentation, Mulsow chooses to delve into several microhistorical chapters.
Have you ever wanted to know what people really think of you? What are they saying when you leave the room? What words are whispered when they think no one is listening? Well, if you are Paul, here is your chance.
Patrick Gray provides us with an interesting take on an important issue. Paul as a Problem in History and Culture (Baker Academic, 2016; source: publisher) reads like a behind-the-scenes look at everyone who ever said something bad about Paul. The work is a thorough analysis of the who’s who of Paul’s critics.
Last semester I taught a course on the historical and theological development of the church. Beginning with the resurrection, the course mapped out how the church grew out of Pentecost and the activity of the apostles, went through periodic persecutions until Constantine, and progressed into numerous traditions and denominations.
On the first day of class, students were split into groups and tasked with writing out a definition of the church. Many of the definitions addressed the various functions of the church, the universal and the local church, and Christ as the head of the church. As the course went along, these definitions were developed through an exegetical, historical, and theological study of the church. I enjoyed using various primary and secondary readings for the course, but if I were to do it all over again, I would definitely have Gerald Bray’s The Church as a required text.
Living in what some call a post-Christian society, one might expect the Bible to have receded from public life by this time. While it might still have some influence in small enclaves of believers, it would rarely be seen in the public discourse. And to some degree this is true. Yet even in recent presidential campaigns and inaugural addresses, the Bible still shows up. Its lingering influence points to a long, complex history of the Bible’s place in American public life.
Eminent religious historian Mark Noll traces the early part of this history in his book In the Beginning Was the Word: The Bible in American Public Life, 1492–1783 (Oxford University Press, 2016; source: publisher). So much could be said about the Bible in America, and Noll seeks to narrow his discussion by focusing on how the Bible influenced public life—that is, “to show how such influences shaped the history of Scripture for political, imperial, and national purposes” (5).
As one expects from Noll, he provides a very readable account of how Americans used the Bible in public discourse. Inevitably, he must be selective, and many aspects of the history of biblical interpretation stand beyond the scope of the volume (e.g., exploring debates over principles of exegesis, examining shifts in the commentarial tradition). But his selections form a coherent tale that illuminates the shifts within the increasingly sticky relationship between the Bible and politics. Noll gives us an overarching view of the story of the Bible in American public life and provides insightful historical analysis along the way.
Pentecostal Outpourings Reformed
The Reformed tradition is not the first thing that comes to mind when reading the words Pentecostal Outpourings (Reformation Heritage Books, 2016; source: publisher). When I came across the title I immediately thought, perhaps this is a historical work on the rise of the Pentecostal church. Maybe even a contemporary study of the globalization of Pentecostalism. It was a surprise when I read the subtitle, “Revival and the Reformed Tradition.”
In most Reformed circles, revivals are little discussed and unfortunately experienced even less. This is not universal across all Reformed traditions. Growing up in a Korean-American Presbyterian church in the suburbs of Chicago, revivals were very much real and ongoing. However, there does not exist a widespread Reformed discussion of revival in the current church. It seems that this is the first objective of Pentecostal Outpourings. The authors are reintroducing revival within a Reformed context.