Modern Art and the Life of a Culture - Jonathan A. Anderson and William A. Dyrness

Seeing God in the shadows

Modern Art and the Life of a Culture: The Religious Impulses of Modernism

Author: Jonathan A. Anderson and William A. Dyrness

Publisher: IVP Academic

Pages: 374

I’m grateful that years ago recording artist Jeff Johnson recommended Modern Art and the Death of a Culture by H. R. Rookmaaker. It fascinated despite being a bleak assessment. It did, however, offer a hopeful vision for Christian engagement in the arts.

This is the background for Modern Art and the Life of a Culture, in which the authors acknowledge the contributions of the former but offer correctives to the view that modernism was bereft of religious influences. Rookmaaker tended to see in terms of black and white, whereas the authors of this book provide a more nuanced view of art history. They find the religious influence where it is not obvious but nevertheless a factor. It is a little like seeing God in the shadows.

This makes it not only informative but a delight. As stated in the Afterword by Daniel A. Siedell, “This book is a gift to those whose lives as Christians have been shaped by modern art and culture. It reveals the authors’ love for their subject. Their words are nothing if not life-giving” (338).

It helps if you have a background in art history, and/or have read Rookmaaker, but even if you have not, the biographical sketches of the artists examined are engaging and inspirational. In particular, I enjoyed reading about Vincent van Gogh and Andy Warhol. The story of the latter takes me back to the quote at the beginning of this volume, “One should reject nothing without a determined attempt to discover the living elements within it” (Vasily Kandinsky). On the surface, one might judge the works of Warhol to be irreligious, but as they do so adeptly throughout, the authors find signs of life, prompting an alternative view to the accepted, which is not always accurate. This reminds me of the words of Jesus, “Do not judge by appearances, but judge with right judgment” (John 7:24 ESV).

I have heard it said that reviewers often get it wrong. I know that it’s been true of this reviewer, which makes the following a favorite: “If anyone imagines that he knows something, he does not know as he ought to know” (1 Corinthians 8:2 ESV). Pride and hasty judgments lead to error. It’s why I appreciate the careful exposition found in this volume. The authors are not immune to our human propensity to get it wrong, but their mastery and love for the material is obvious, as well are the irenic tone.

As an outsider to the art world, who sometimes felt a little lost in the details here, the thought of F. W. Boreham helped me to persevere in my reading:

If a man is to keep himself alive in a world like this, infinity must be sampled. Like a dog on a country road I must poke into as many holes as can. If I am naturally fond of music, I had better study mining. If I love painting, I shall be wise to go in for gardening. If I glory in the seaside, I must make a point of climbing mountains and scouring the bush. If I am attached to things just under my nose, I must be careful to read books dealing with distant lands. If I am deeply interested in contemporary affairs, I must at once read the records of the days of long ago and explore the annals of the splendid past. I must be faithful to old friends, but I must get to know new people and to know them well. If I hold to one opinion, I must studiously cultivate the acquaintance of people who hold the opposite view, and investigate the hidden recesses of their minds with scientific and painstaking diligence. Above all I must be constantly sampling infinity in matters of faith. If I find that the Epistles are gaining a commanding influence upon my mind, I must at once set out to explore the prophets.… ‘The Lord has yet more truth to break out from his Word!’ said John Robinson; ‘and I must try to find it.

I don’t normally read this type of book. Art history is a foreign culture, but I see the wisdom in Boreham’s advice. I have gained understanding.

If Rookmaaker left me despairing of culture, I recognize again that things are not always what they seem. I never want to be undiscerning, but to borrow the thought from an old song, I want to have my Father’s eyes: “Eyes that find the good in things/When good is not around.” The authors have this type of vision and it’s worth emulating.

Where the Light Gets In - Jason Gray

God works through the broken places in our lives.

Where the Light Gets In

Artist: Jason Gray (www.jasongraymusic.com)

Label: Centricity Music

Length: 13 tracks/45 minutes

The title of Jason Gray’s latest release, Where the Light Gets In, reminds me of a thought shared by a friend that he gleaned from a book. God works through the broken places in our lives. It’s where the light not only gets in but becomes visible to others. The apostle Paul expressed it like this when he recorded the answer of Jesus in response to his earnest prayer for deliverance from his thorn in the flesh, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor. 12:9 ESV). God’s glory is manifest in human frailty, or to quote from Paul, “We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Cor. 4:7 ESV).

What amazes about Where the Light Gets In is that in song after song Gray expresses variations on the theme of brokenness.

Some might be tempted to think that this would saddle the recording with heaviness. If they could hear “Death with a Funeral,” they might use it as an example. It is a poignant break-up song. In defense of it, the gentle acoustic playing, the lovely strings, and the eloquent sentiments make it the most beautiful song of the album. The light obviously penetrated through this heartbreak and the song shines as a result.

No, this is not a gloomy album. Many of the tracks are celebratory and filled with hope. In fact, this continues a remarkable streak that you will find on the first track of any of Gray’s recent releases. It’s like the light gets in, and the joy has to come out. They have a roots music swagger, one that makes a person want to sing, clap, shout or dance. 

The only weakness here might be occasional sounds and words that are pedestrian. These moments are few.

In the world today we need more of the mindset found in the closing “Thank you for Everything,” which poetically expresses gratitude not only for the agreeable but the disagreeable. God uses both to bring us to the place where His light not only shines in but through us. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6 ESV). As my friend put it, the light shines through the cracks. And as Proverbs 4:18 says it, the believer in Christ has the hope that this light will continue to get brighter, just as dawn gives way to the full light of day. 

This collection of songs shows that God is still in the business of making light shine out of darkness. The discouraged will find this more than a little encouraging.

Same-Sex Attraction and the Church - Ed Shaw

Creating a culture where life without sex is a grace to enjoy

Same-Sex Attraction and the Church: The Surprising Plausibility of the Celibate Life

Author: Ed Shaw

Publisher: IVP Books (www.ivpress.com)

Pages: 172

For quite some time I wanted to read a book conveying a biblical perspective on homosexuality. It’s not that this type of book is scarce; it’s just that until now I never made it a priority given the many titles competing for my attention.

One thing that I immediately noticed about Same-Sex Attraction and the Church is the setting. The author, Ed Shaw, pastors a church in Bristol, England. I will never forget the adventure that I had in Birmingham, England, where I lived for the last half of 1984 and the first half of 1985. Back then, homosexuality was not the issue in the church that it is today. Both here and abroad it is a complex and divisive issue, which is why I wanted to read about this subject. I want to gain understanding and wisdom, and I found it here.

It was during my time in England that I became aware of Cliff Richard, who performed at Mission England, Billy Graham’s evangelistic outreach to the country in 1984. Richard, who has never married, is one of the most well-know pop stars on the planet, except in the US, and a committed Christian. Not too long ago, I read his autobiography, My Life, My Way, and came away with admiration for the way that he conducts himself.

I was, however, somewhat troubled by his support for same-sex relationships. He chooses to accept and not judge, making commitment the principal thing.

In contrast, Ed Shaw provides a different perspective. He is same-sex attracted, but maintains that living a celibate life is not only right but attractive. His entire book is about making it plausible since life without sex might seem unreasonable.

Championing celibacy does not mean the author sees it as easy. He is transparent about his own struggles and failures. The pinnacle of the climb that he takes with readers is the concluding chapter on suffering, where he refutes the myth that it should be avoided. He extols it as the means God uses to produce Christlikeness.

One could easily assume that this is just a book for same-sex attracted Christians. As a single person, I found it relevant to being faithful while being attracted to the opposite sex.

Shaw upholds the biblical ethic that marriage is between a man and a woman, and is the only acceptable relationship for sex.

In one of the chapters Shaw highlights the biblical view that men and women are equal, but they are not interchangeable. In other words, the male/female union in marriage is a depiction of Christ and the church. Anything other than that, distorts the picture. It’s a fascinating argument against same-sex marriage.

Throughout the book the author appeals to the church for help in holding-up celibacy as a genuine alternative to sex outside of marriage. Each chapter highlights a different falsehood that is prevalent today. The solution is repentance that creates a culture where life without sex is not a burden to bear, but a grace to enjoy.

In the back Shaw lists the top ten books that everyone should read. Plus, in the two appendices, he provides an overview of what the Bible advocates and how it fits in with the overall story. He then shows where and how those holding to new interpretations get it wrong. These are terrific summaries of the main points on both sides of the issue. 

He helps readers to see that convictions sometimes spring from emotions and other considerations that might seem more humane and realistic than what the Bible teaches. However, if we can examine them impartially, in the full light of Scripture, and in relationship to a God, who is more loving and good than we can imagine, we might find that our ways are weighed in the balance and found wanting. So often what we believe falls short (because we do), whereas God is faithful and true forever. The mightiest waves of culture can relentlessly crash against this rock but to no avail. His foundation is firm. When we build on it in love and compassion we make it realistic in the eyes of others.

This Changes Everything - Cana's Voice

New vocal group includes former Avalon member

This Changes Everything

Artist: Cana’s Voice (www.canasvoice.com)

Label: StowTown Records

Length: 54 minutes

2016 is already a momentous year for former Avalon member Jody McBrayer. Earlier he released Keep Breathing, his first full-length solo recording in 14 years, and now he returns with Cana’s Voice, a new group making their debut. Joining him is TaRanda Greene, a regular featured vocalist on Brooklyn Tabernacle Choir projects, and Doug Anderson a founding member of Signature Sound.

You hear a little of all their backgrounds on This Changes Everything: pop, R&B, inspirational, country and gospel. Doug Anderson brings an enjoyable country flavor to the tracks in which he sings lead. My favorite might be “Love Anyway,” which encourages listeners to stay when feeling like leaving.

One unique track musically is “I Give it to You,” with banjo and hand-clap leading the way on a song about God redeeming everything brought to Him.

The sound is contemporary but conservative. At times I hear a southern gospel influence on this recording. This is crafted in such a way as to give it broad appeal. Even so, I give the edge to McBrayer’s  solo release because musically it’s a little more sophisticated. However, if you are a fan of McBrayer, or of the past work of the other two artists, you will most likely enjoy this and want to add it to your collection.

As you might guess given the resumes of these singers, the vocals are stellar. The production is clean. The songwriting is loaded with encouragement and solace.

One of my favorite lines comes from the chorus of “Jesus Never Fails”: “You might as well get behind me, Satan/You cannot prevail/Because Jesus never fails.”

Aside from the work of artists like Keith and Kristyn Getty, you might not hear songs about the blood of Jesus that are relevant to those not raised on hymns like “Power in the Blood.” “Let the Blood Speak for Me” succeeds admirably in music and sentiment. It not only speaks for me but to me.

The album also includes a lovely, soulful rendering of Kirk Franklin’s “Hello Fear.” 

“Holy Spirit Come Fill this Place” is petition and worship. It’s beautiful to hear all three members gently harmonizing on the chorus. This could be a closing song in concert as well as serving as the closer here.

Life's too short to pretend you're not religious - David Dark

A circle that takes others in

Life’s too short to pretend you’re not religious

Author: David Dark

Publisher: IVP Books (www.ivpress.com)

Pages: 199

The story, as told by F. W. Boreham, illustrates an underlying theme in David Dark’s Life’s too short to pretend you’re not religious.

Jeff Kilbourne was a young citizen of the United States

who happened to be studying art in Paris when the War broke

out. He felt the thrill of the stirring movements by which he

was encircled, and longed to have some part in them. Yet how

could he? He could not return to America to enlist, and, anyhow,

the United States had not, at that stage, entered the field

of hostilities. So he joined a French battalion and soon became

the most popular member of it. Everybody loved Jeff. His comrades

would have laid down their lives for him; the people of

the village in which the regiment was quartered became wonderfully

fond of him; the old priest felt strangely drawn to Jeff,

and was always the happier after catching his smile.

But one day the company was sent into action and most

of its members fell—including Jeff. Next day the old priest

was called upon to bury the dead in the graveyard beside the

church and then a serious complication arose. For what about

Jeff? Jeff was a Protestant; how could he be buried with his

comrades in Catholic ground? The good old priest was full

of grief; but he saw no way out of the difficulty. He did the

best he could by arranging that the men should be buried in

rows across the graveyard—rows that stretched from wall to

wall—and that Jeff should be buried in one of those rows but

just outside the wall. He would thus be in the company of his

comrades; the wall alone intervening.

The burial took place, and the old priest, weary with his

labors, returned to his well-earned rest. But that night the villagers

arose in the moonlight and, joined by Jeff’s surviving

comrades, they pulled down part of the wall and rebuilt it in

such a way that it took Jeff in!

Religion can draw lines that exclude. In what might be the best book on religion that I will ever read, Dark defines religion to take others in.

Just the word carries baggage and makes others ill at ease. But Dark’s perspective makes it winsome, which is what it ought to be. Just like when I read Boreham, religion becomes a beautiful thing. It can be healing.

Dark helps to make sense of it all, to find meaning in everything, even pop culture. Isn’t that part of our shared longing? Give me knowledge, understanding and wisdom that can be applied to every situation.

It requires openness. Oswald Chambers observed that when we are rightly related to God even a flower can carry God’s message. With Dark, it might be a Radiohead song, or a scene from a movie.

Mindfulness is essential, becoming aware of what we truly believe as shown through our actions. We all worship, and our propensities and controlling thought processes are some of the indicators of the altars at which we serve.

Reality is defined in relation to others. One of the most telling illustrations, which highlights our interrelatedness and need for each other, comes from Dark’s then four-year-old son. “Giving voice to his specific love for the antics and escapades of Scooby-Doo and the community with whom he makes his way through a harried world, he once told me that he especially likes the moments in which Scooby and Shaggy get scared to the point of paralysis. In what I suspect is a touchstone in every episode … there comes a time when Scooby and Shaggy respond to duress (a man in a monster costume, for instance) by leaping into one another’s arms and quivering together for a couple of seconds, a precious moment in which it’s hard to say where the dog stops and the man begins. They hold each other, we might say, but in his effort to articulate what delighted him so, the child put it much, much better: ‘They hold their ’chother’” (138-139).

Further on in the same chapter he aptly summarizes one aspect of the concept, “Our life is one long process of mutual aid, and what a relief it is when people act on this knowledge. I want to keep within me and hold to the wit and the sensitivity of spirit to see, feel, appreciate, fear and revere the inescapable fact of my own caught-uppedness in the web of other people’s kindness” (150).

I need this book. Too often I withdraw and want to hold others at a distance. I need more of the religion that teaches me to include, as much as possible, rather than exclude. It’s not about compromising convictions, those remain intact. It’s more about getting closer to the heart of God, who values mercy over sacrifice, and welcomes the prodigal home. That’s me, not some other person!

As Boreham puts it, “True spirituality is magnificently inclusive. What is it that Edward Markham sings?”

He drew a circle that shut me out—

Heretic, rebel, a thing to flout;

But Love and I had the wit to win;

We drew a circle that took Him in.

APOLLOS Old Testament Commentary 7B: Ruth - L. Daniel Hawk

More reasons than I realized as to why I like a seemingly insignificant Old Testament book

APOLLOS Old Testament Commentary 7B: Ruth

Author: L. Daniel Hawk

Publisher: Apollos (an imprint of Inter-Varsity Press, England) (www.ivpress.com)

Pages: 166

People seem surprised when I tell them that Ruth is one of my favorite books in the Bible. They wonder why I like such a small (only four chapters), seemingly insignificant book. It has few references to God and little theological content.

I probably haven’t helped much by saying that I like a good story. Maybe I have not realized all the reasons why I have been drawn to it. I do know that I was thrilled with the surprise of having L. Daniel Hawk’s commentary arrive in the mail. He articulates why I cherish Ruth.

Warning: this article contains spoilers. If you have never read this particular book in the bible, you should stop now before you continue. It won’t take long, but take your time. The text itself is better than my review or any commentary.

As noble as some of the characters in Ruth behave, I had never thought of the story as being scandalous. Yet Hawk highlights an insider/outsider motif. Ruth is not only an outsider, but a Moabite, a race with a history of antagonism in relation to Israel.

The threat of idolatry looms behind the prohibition of intermarriage with Moabite or other foreigners. When a relatively small company of Jews repopulated their homeland, it was marriage to foreign women that caused the godly Ezra so much consternation.

So how can an outsider like Ruth from a hated people group be accepted into the community of Israel? Ruth tells the story, and Hawk’s analysis is masterful. I will let him speak: “The book of Ruth plays directly off these sentiments (of antagonism towards Moab – reviewer’s addition) and turns them on their heads. In Ruth the reader encounters a Moabite who joins the Israelite community and devotes herself to Israel’s God. She personifies the faithfulness (hesed) that defines the heart of ideal Israel. She marries an upstanding Judean male and becomes the great-grandmother of Israel’s greatest king. Although she is ‘Ruth the Moabite’ throughout the narrative, the final mention of her name does not include the ethnic signifiers. In the end she is only ‘Ruth’ (4:13), fully indentified with the covenant community (Glover 2009: 294, 302-303)” (23).

It’s astonishing where Hawk, or should I say the story, takes us: “The book concludes, however, with the community’s blessing of a Moabite wife as better than seven (Israelite) males (4:15), articulating the conviction that faithful foreigners can become valued members of the covenant community” (25-26).

In reaching this conclusion, the author briefly summarizes the relationship between law and narrative. He sees a flexible understanding of the law. Think of Jesus refusing to chastise his hungry disciples from picking and eating kernels of grain on the Sabbath. Christ responds to this challenge from the Pharisees by directing their attention to an episode when David and his men were fleeing from Saul. They broke the law by requesting and receiving the bread that was only meant for the priests. Hawk notes three things from this exchange that bear on Ruth’s acceptance into the community: “First, Christ set a narrative text in opposition to a commandment. Secondly, he implied that sustaining life takes priority over the strict application of the commandment; both David and the disciples broke commandments in order to assuage hunger. Thirdly, he commented on the role of the law: laws are made to serve people, not the other way around” (138).

Does this make the author a theological liberal? No, he has found exquisite beauty in a text that reflects God’s hesed, his steadfast love. He writes, “Ruth resists the idea that membership in the covenant community is restricted to those who can trace a bloodline to the nation’s ancestors and that walls must be erected to keep ethnic others safely outside. It presents an alternative vision that recalls the heart of the covenant tradition, that is, that Israel is a community constituted by covenant rather than be genetics. Israelite identity, in other words, is ultimately volitional, not innate. One becomes an Israelite by the decisions one makes to live in devotion to Israel’s God and to display the devotion to others that lies at the heart of the commandments. Ruth reveals that Israel’s internal walls though have gates, and it establishes the means by which outsiders may pass through them to unite with those who bear the blessing of Abraham. Ruth the Moabite confesses Israel’s God, exemplifies covenant devotion and, in due course, receives the blessing of Yahweh and a standing among Israel’s ancestors” (140).

At first I thought that this commentary wasn’t oriented enough towards application. I would have liked to have seen more along these lines, but in reviewing passages like the foregoing, I realized that it is here, and it’s exceptional. It’s just not what I expected. I was looking more for pastoral insights and how readers can apply this to their own lives.

The author doesn’t get into types and allegories, places that others frequent. Perhaps he believes that would read into the text something that is not explicitly stated. Frankly, it’s probably better to start with something like this, which is careful, sometimes technical exegesis. This is a sure foundation.

Nevertheless, I would welcome the opportunity to read Ruth in the Ancient Christian Commentary Series, though at the moment it remains a projected but not yet published title. My reason is that the reformers use allegory, but within limits. These two different types of commentaries will make excellent companions. I can turn to this volume for clarity and precise meaning. The other will help with the many possible applications.  

Reformation Commentary on Scripture: Old Testament VII – Psalms 1-72

The reformers use restraint in their allegory.

Reformation Commentary on Scripture: Old Testament VII – Psalms 1-72

Editor: Herman J. Selderhuis

Publisher: IVP Academic (www.ivpress.com)

Pages: 561

In reading Old Testament VII: Psalms 1-72, the latest in the Reformation Commentary on Scripture series, I am immediately faced with how psalms should be interpreted. In the introduction, Editor Herman J. Selderhuis addresses what is meant by the “literal meaning of Scripture.” The definition has changed over time. “Today by the ‘literal meaning of Scripture’ we mean its meaning according to the constraints of grammar, history and literary method,” he writes (xlvi).

Jacques Lefevre d’Etaples, the author of an influential Psalter, saw a twofold meaning in the literal sense: the simple and the spiritual. He defined the simple like the literal sense is defined today. The grammatical, historical and literary aspects of the actual words of Scripture are the focus. The spiritual seeks understanding in light of the full form and content of Scripture. The two are distinguishable but inseparable. The simple is viewed as serving the spiritual, which has priority. This is the approach affirmed by the reformers. “Luther was particularly insistent that Scripture’s substance, Christ, is the interpretive key for all its words” (xlvii).

The reformers used this approach to evaluate the frequent use of allegory. When it did not conform to the rule of faith it was rejected. On the positive side, when it did not go beyond the bounds of Scripture it could “not only enrich doctrine but also console consciences” (xlviii).

Selderhuis goes on to discuss the spectrum of views that reformers had on this subject. Luther and his followers tended to quickly jump to the spiritual meaning, whereas on the opposite end, Calvin spent more time on grammatical and historical considerations before moving on to Christological or ecclesial interpretations.

Today it seems like modern commentators tend to focus more on the technical aspects and less on spiritual meanings. To some extent this is probably a reaction against the abuse of allegory in the past. This trend can lead to greater accuracy, but on the downside, modern commentaries may not be as strong when it comes to connecting the material to Christ and the Church.

That is definitely not a weakness of this volume or any others in this series. Every page is rich in meaning and application. Technical considerations are in the background. The emphasis is on the spiritual meaning of the psalms, which makes for excellent devotional reading, though it may be a bit wordy at times.

One distinctive that I appreciate is a theology of suffering. The doctrine of the reformers is cross-centered. We triumph in the same way as Christ through love and sacrifice. We should not think it strange if we are mistreated and experience trials. It is a comfort to know that this is not unusual. Our exaltation is not fully realized here.

In contrast, a theology of glory, might lead one to believe that pain and hardship are not normal. Taken to an extreme you approximate a health and wealth gospel, where it’s all about prospering now. Suffering is an anomaly, something to be avoided. It may even be seen as a sign of God’s disfavor.

The reformers might think it strange and alarming that such views could be seen as valid. In commenting on Psalm 5, Nikolaus Selnecker writes, “In this life, things generally go well for the wicked; they flutter about in great honor. They are powerful and rich; they also possess such names and titles that intimate that they are holy, pious and honorable people. The pious, however, and in fact the whole church of God, must suffer in this life and we are subject to crosses on every side. They must also continue to bear such names that intimate that they are unruly rebels and heretics among whom no peace or order can be maintained. Now this is painful. And it causes great offense and grieves the hearts and conscience of many pious, godfearing people and teachers. Against this, we must arm ourselves not only with the Word or with teaching with which we confront the godless, but also with somber, incessant prayer to God, that he would rule and protect his inheritance—that is, his church and believers—against false teachers, fanatical spirits and tyrants” (46). Such is the depth found in the reformers.

Each psalm is reproduced in the English Standard Version followed by a brief and helpful overview by the editor. The comments, which are drawn from different ancient writings, are grouped in sections under a verse or verses. Whether it is a verse or comment, each section has a heading that summarizes the content.

Unlike more technical commentaries, some verses, phrases and words are not specifically covered. Usually the commentator gives more of a general sense of a passage. Those looking for detailed exegesis of every verse will not find it here. 

As I have said about some of the past volumes in the series, this is worth reading just to get the comments of people like Luther and Calvin. Those from lesser or unknown reformers are just as valuable. I recommend all of these books. The perspectives here are unique, unlike what you find elsewhere today.