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. 

Keep Breathing - Jody McBrayer

Strong comeback from a former Avalon member

Keep Breathing

Artist: Jody McBrayer (www.jodymcbrayer.com)

Label: StowTown Records

Length: 11 tracks/44 minutes

Keep Breathing by Jody McBrayer feels like a homecoming. In one sense it becomes that when he joins his former Avalon partner, Melissa Greene, on “God is in Control” (not the Twila Paris song). It’s a pleasure to hear these two blending and complementing their voices on a song that speaks to the times in which we live.

The opening “Good to be Home” is the sound of a prodigal returning. The lyrics and R&B/gospel styling are so warm. It’s a testimony of coming in from the cold. It’s emerging from a time of difficulty with a new song. Like much of this release, it worships Christ and celebrates being in the family of God.

Along with the title track and “He Gave Me More Love” these three songs especially appeal because of the soulful music. They are my favorites. They exude welcome. It’s like being greeted with a loving embrace.   

The programming and the guitar riff on “When We Look Back” are a look back toward one of Avalon’s most famous songs, “Testify to Love.” It’s a slower song but I hear echoes of the former’s majesty.

The pennywhistle on “With Each Borrowed Breath” gives it a Celtic feel. It’s a pensive reflection on one’s days. It’s one of several worshipful songs. They feel so appropriate on this release.  

Though well-written and performed, the style of the orchestrated “What it takes to be a Savior” is probably the least compelling. It follows the inspirational format one might associate with singers that start quietly and build toward a crescendo where they hit and hold the high notes. It’s not a bad song; you won’t find one on this release. It just doesn’t feel as fresh.

On the other hand, on this and the other tracks you hear a voice that is as strong as ever, regardless of the setting. McBrayer masters the material.

The inspirational style works best on the closing, “This is a Son,” which addresses the marginalized and outcasts of our society. It makes a startling identification at the end.

McBrayer was part of Avalon for nearly 12 years, until he left in 2007 due to a rare but manageable form of heart disease. His previous releases consist of This is Who I Am (2002) and an EP on iTunes, Christmastime (2015).

This is a strong comeback, one that will appeal to Avalon fans and anyone that appreciates faith-inspired music. Grace, the work of Christ and praise are three repeated themes. The gospel-oriented material alone makes this worthwhile. The weaker moments are when McBrayer drifts toward the orchestrated, but it doesn’t overshadow this effort.

New Testament Introduction (Fourth Edition) - Donald Guthrie

No serious scholar should be without this masterful analysis.

New Testament Introduction (Fourth Edition)

Author: Guthrie, Donald

Publisher: IVP Academic (www.ivpress.com)

Pages: 1161

Can there be a finer introduction to the New Testament? I don’t see how any other volume could exceed this exhaustive work. The fourth edition of New Testament Introduction by Donald Guthrie represents a lifetime of study and it’s now available in paperback, which makes it more affordable.

No Bible institute, college or university, and no theological library should be without it. It provides detailed analysis of the form and content of every book in the New Testament. Form and content are the key words. Like nothing else that I have read, it goes to great lengths to examine structure and theories of origin.   

It’s a scholar’s and academic’s dream. Extensive footnotes are found on every page. There is also a lengthy bibliography. The author’s command of the material is astonishing.

The one drawback is that it may be a little unintelligible and tedious for the non-academic. That’s not to discourage anyone from trying to read this, although it will be easier to consult, rather than read from beginning to end.

Unfortunately, many Christians will never go this deep, and that is a shame, because the material is important. It matters. It’s wrestling with the Scriptures on a different level, and in some instances the outcomes have had a negative impact.

More liberal thinkers call into question the history and reliability of the Scriptures. This is where the various theories of source and form criticisms come into play. There is no denying that this is difficult reading, but the competing arguments and analysis are useful in defending the faith. Fortunately, Guthrie is an evangelical, one committed to thoughtfully examining all the relevant data. We can learn from how he handles it.

Any pastor, theologian, scholar and serious Bible student can benefit from even a general knowledge of the material. On the other hand, they could easily dismiss the relevance, by imagining little in terms of return in pastoral ministries, which is a narrow, questionable view. This is an outstanding reference work that belongs on their shelf so that they can consult it if and when needed. Who knows what truth may be gleaned and what fruit it will bear?

There are subject and author indexes in the back, but no Scripture index. With so many references that might have been a difficult undertaking. Plus, each New Testament book is exhaustively covered in its own chapter. So if someone is studying a particular book, like The Epistle of James, they can easily turn to that section and learn about authorship, the addressees, date, purpose, literary form and style, and get a synopsis of the contents, plus find the many Scripture references pertaining to that section.

This also covers in detail the differences and problems associated with the synoptic gospels. If you want to learn about the hypothetical document know as “Q,” you will find a wealth of information, along with the speculation around other supposed documents or oral traditions.  

Don’t expect commentary and application. This has more to do with technical aspects. Yet, it can have some use for sermon preparation, especially when covering an entire book, or even just a few messages drawn from a bible book.  

For those looking to add a New Testament introduction to a theological library, you can’t go wrong with this. It provides more than most people will ever use.

Rediscovering Jesus - David B. Capes, Rodney Reeves, and E. Randolph Richards

Let me know more of the true Christ; nothing less will do.

Rediscovering Jesus: An Introduction to Biblical, Religious and Cultural Perspectives on Christ

Authors: Capes, David B.; Reeves, Rodney; Richards, E. Randolph

Publisher: IVP Academic (www.ivpress.com)

Pages: 272

Rediscovering Jesus could be the most interesting and helpful book that you ever read about Christ. This is not a quest for the historic Jesus, though that has its place and there is a chapter about it. This has more to do with answering two questions posed by Jesus to his disciples, “Who do the crowds say that I am?” and “Who do you say that I am?”

You might think it pointless: I have answered these questions. The authors contend that there is more to Jesus than we can ever know. No one has him figured-out, but we can learn from each other.

Along the way, we must recognize the tendency to magnify aspects of his person that appeal to us and ignore or reject what we might not like. We might like to think that our view of Christ is biblical, but it can easily include outside elements. It can be a reflection of our limited knowledge, experience and even prejudice.

Rediscovering Jesus is divided into two parts: (1) portraits of Christ from the various New Testament books and writers and (2) views from outside the Bible. The latter consists of how he is seen by Gnostics, Muslims, Mormons, and Americans in general, those in search of the historical Jesus, and the images conveyed in the many movies about Christ. The authors could have easily added an interesting chapter about how Jesus is portrayed in song and hymns. As with the other subjects, the picture is not always accurate.

Even though the first part is engaging and insightful, I was even more intrigued by the examination of the unorthodox views in the second part, probably because the latter is less familiar. Even so, the material in the first section is well-organized and can serve as an excellent reference for studying New Testament depictions of Christ. Seeing the differences can be a revelation.

Each chapter in both sections contains three critical parts:

1.       What does the picture of Jesus look like?

2.       How is different?

3.       What if this was the only portrait of Christ?

For example, the authors ask, “Who does Mark say that Jesus is?” How does this differ from the Jesus of the other New Testament writers? In the cases of unorthodox portrayals, how do they differ from Scripture? Lastly, imagining that any one picture were the only one can have startling implications for worship and Christian practice.

They point out among many other things the widespread influence of Paul’s and John’s Jesus. “Paul tell us what Jesus did for us on the cross. John tells us that we need to be born again. So what do we talk about in our churches? We need to be born again (based on what Jesus did on the cross)” (255).

It may be obvious but worth stating, “We need a biblical Jesus” (256). One taken from the biblical texts but one that includes voices from the entire Bible.

Failure to do so can have serious consequences. You can see an extreme example in what critics refer to as ultra- or hyper-dispensationalism. This Jesus preached the gospel of the kingdom to the Jews. Therefore, in relation to living the Christian life Paul’s words are deemed more applicable than the words of Jesus. It was left to Paul to reveal the gospel of grace and provide instructions for the Church. Subtle divisions like this seem right but can get people off-course when working-out the implications.

It might have been helpful if the authors had addressed the progressive nature of revelation. Does Paul further the ideas contained in the gospels or is he bringing new revelation? In order to answer groups like the hyper-dispensationalists, we need to be able to show how it all fits together. To some extent this is covered in the conclusion, but more could be said. I would welcome another volume from the authors along these lines.

This study can lead to greater discernment. “Give me Jesus” might well become the cry of the heart. It means rejecting wrong ideas and images learned from others and/or gained by making Christ in our own image. 

Rediscovering Jesus can be a guide towards knowing Christ more fully. Our knowledge of him now will never be perfect, but we can grow in our relationship and understanding.

Inheritance - Audrey Assad

Audrey Assad, one of the foremost Catholic artists in our day, infuses ancient texts with a simplicity and wonder that makes them sound timeless.

Inheritance

Artist: Audrey Assad (www.audreyassad.com)

Label: Fortunate Fall Records

Length: 11 songs/42 minutes

On Inheritance, Audrey Assad, one of the foremost Catholic artists in our day, infuses ancient texts with a simplicity and wonder that makes them sound timeless. Initially, as I thought how to describe it, words failed me. This production is an amalgamation of styles that varies from track to track.

The percussion and layered keyboards bear some resemblance to Celtic music, though you won’t find any flutes, pennywhistles or pipes. Piano, violin, cello and programming combine at times to create something ethereal.

The promotion for the release uses the word “cinematic.” Not a bad description for music that could serve as a soundtrack for something epic. At other moments, it’s little more than a fragile yet confident voice singing over piano and woodwinds.

One of the surprises is “Even unto Death,” which I mistook for an ancient song that I had never heard. Assad wrote this stirring, challenging ode to modern-day martyrs, especially those in the Middle East, with fellow Catholic Matt Maher, who sings on it.

Assad’s connection to the Middle East is more than a song. She is the daughter of a Syrian refuge.

“New Every Morning” is another outstanding composition by Assad and Maher. The rest are classics, with the exception of “Jesus’ Blood Never Failed Me Yet,” which is a more recent composition.

“New Every Morning” is a little like the beauty of the first day enshrined in song. Like the Spirit hovering over the face of the deep, Assad’s voice gently floats over piano notes as she sings first of Creation, then Adam and Eve’s transgression, and lastly the Word made flesh, which makes the promise of new mercies every morning secure. This is a gorgeous track that grows in intensity.

One of the most remarkable transformations is “Oh, The Deep, Deep Love of Jesus.” If the traditional melody has a sense of foreboding, coupling this with the music associated with “Morning Has Broken” is like lifting this from the chill of winter into the warmth of spring. It gives it a different feel. Fernando Ortega, one of my favorites, duets on it. His involvement is such an appropriate choice, given the sound of his voice and his history with hymns.

Another transformation takes place on “How Can I Keep from Singing.” It uses roots rock elements, layered keyboards and shimmering guitar to convey peace. Remakes don’t get much better.

Even in the more sparse moments like “It is Well with My Soul” and “Abide with Me” there is fullness. The former includes a small congregation of voices echoing the famous chorus. The winsomeness heard in both is due in large part to Assad’s singing. She effortlessly slips in and out of falsetto. I’m not that familiar with the rest of her work, but I can’t imagine her vocals being any more beautiful than what you find here. She could have sung each track with just piano accompaniment, and I would be applauding, but the various textures add richness. This is how to do hymns.

I’ve been collecting recordings like this for years, and this is without a doubt, one of the better ones. It has a transcendent quality; it’s worshipful and artistic; spiritual but earthy. I would welcome more along this line, but I’m interested in whatever she might do in the future. This is an artist to follow even as she continues to follow Christ.