When your friends write books

In the last month three friends have given me a copy of their most recently written book. Just moments ago, my friend and colleague Tom Bergler handed me his book, From Here to Maturity: Overcoming the Juvenilization of American Christianity. My response matched the one I had with my other two friends: “Wow, thank you so much; I can’t wait to read it!” But alas, I am deep in the weeds of my semester and probably won’t be able to touch any of these great books until Christmas recess. Still, I thought it would be fun to highlight them here, and after the New Year I hope to blog about each.

Following on the heals of his acclaimed The Juvenilization of From here to MaturityAmerican Christianity, Tom’s new book is a hands on guide for helping individuals and faith communities to grow in Christian maturity. Tom suggests that spiritual maturity, what he calls “basic competence in the Christian life”, is not only desirable but attainable, and throughout the book he offers a wealth of practical, research-based guidance for effectively fostering spiritual maturity in Christian believers and congregations. The problem with much North American Christianity, which he so carefully and effectively outlined in his previous book as “juvenilization”, is here addressed and accompanied with steps toward maturity.

Matt Heard is a long-time friend (way, way back), and his new book, Life with a Capital L: Life with a Capital LEmbracing your God-given Humanity, is a fantastically accessible and robust portrayal of life with Christ as redeemed humanity – full, true, authentic humanity in all its messy and beautiful physicalness. Talk of “spirituality”, the buzz word of contemporary religion, often has the effect of downplaying God’s commitment to physical reality, thus Matt writes, “When God brings me to life by his Spirit, the purpose is to enable me to be reborn into a new way of being human – a return to my original purpose of appreciating and living out the privilege and responsibility of being part of the Creator’s creation. My spirituality isn’t something to be developed in a vacuum; its not an isolated compartment of my life but a central part of being human. An engaged and healthy spirituality should breed an engaged and healthy humanity.” Matt paints a rich portrait of human flourishing.

Beloved DustKyle Strobel, my coeditor on Sanctified by Grace, just sent me his book, Beloved Dust: Drawing Close to God by Discovering the Truth About Yourself. It is a beautifully written book, and timely. Not unlike the beginning of Calvin’s Institutes, Kyle and his coauthor Jamin Goggin show the basic importance of grounding self-understanding in God’s understanding of us: “We live on borrowed breath. We are alive in the most profound sense of the word – filled with the very breath that spoke creation in being. Within this tension is a status that is regal but lowly, significant but insignificant, unique but ordinary. God looks upon humanity’s frame of dust and says, “I formed you, I love you, and I delight in you.” You are beloved dust.” “This vulnerable position,” they continue, “is, paradoxically, where life is found. Life is not found in hiding from God, in showing God that you are good or convincing him or others that you are valuable. Life is found in real, honest, and vulnerable relationship with the God who calls you his beloved.”

 

Virtuous Minds

Summer is over when faculty meetings begin! Today my division held our yearly colloquium, and with that (regardless of what the calendar says) Virtuous Mindsmy summer ended. Don’t get me wrong, our meeting is always an excellent time for reconnecting and learning from each other. I heard papers on a delightfully diverse range of topics: Open Theism, Karl Barth’s aesthetics, Paul’s journey’s in Asia, “blindness” in the Gospel of Mark, ministerial support strategies, and a tantalizing preview of Tom Bergler’s new book.

The subject for the morning discussion was Philip Dow’s Virtuous Minds. Released by IVPAcademic earlier this summer, it hits its target audience of parents, high school students, and educators dead on. Specifically parents and teachers of  high school students (and those students themselves) will find much for them here. College educators will want more detail and depth, fair enough. But they (we) are not his intended audience. That being said, Dow’s book provoked a vigorous and lively discussion about intellectual virtue at Huntington University. I also think every one of our freshman should read this book.

From my experience, intellectual tenacity and courage are the two virtues most embattled in our educational system in America. Dow’s concise definitions for both don’t say everything that needs to be said, but they at least get the conversation started: Continue reading

Holy War in the Bible (a review)

Guest Post: Dr. John Noble (Huntington University)

To the credit of Southeastern Baptist Theological Seminary and Duke Divinity School,thomas_holy-war-in-bible the concern of two seminary students over “Old Testament divine war imagery in light of Christ’s call to peace” became a colloquium, which developed into a collection of fourteen essays published by IVP, Holy War in the Bible: Christian Morality and an OId Testament Problem . Here I examine a few of the articles that most sparked my interest.

“Joshua and the Crusades”

Douglas Earl argues—I think persuasively—against Roland Bainton’s attribution of the Book of Joshua as a primary narrative for the mobilizing rhetoric of the Crusades (Maccabees apparently had a larger role). But he pushes the argument too far with his citation of the interpretation of selected passages from a codex of the crusader-era Bible Moralisée. Since the passages make ecclesiastical references without explicit mention of crusades, it signifies “that Joshua was read more in terms of the typology of the church than as a manifesto for conquest or crusade” (25).

Must the situation be either/or? Can the manifesto for conquest or crusade not be cast in terms of the typology of the church? After all, the idea of crusade is an important theme of the work, and a dear cause to the French royal family for whom this particular codex is thought to have been produced.

More fundamentally, Earl’s judgment that “there is no straight line that one can draw from Joshua, through the crusades, to more recent examples of colonialism and religiously legitimized militarism” (43) may be true, strictly speaking. But such a statement obfuscates, in my view, the very real legacy of conquest and other biblically justified violence that checkers Western expansion. Continue reading

Formed for the Glory of God (chapter 3)

This summer has been an intense time of writing as my book on theologies of retrieval draws to a close. It has left me with little time for other sorts of reading, but I have managed to fit some recreational texts into my summer schedule: Dante’s Divine Comedy (Ciardi’s translation is beautiful), the Reformation Commentary on Philippians and Colossians, Augustine’s Enchiridion (why had I never read this before?), and of course Kyle’s great new book on Jonathan Edwards’ vision of the Christian life.

Formed for the Glory of God is a fantastic read! You can see my previous posts on the first couple chapters here and here. Chapter 3 sets up the second half of the book on spiritual disciplines by treating the role of “affection” in Edwards’ thought. Kyle explains it as the development of our “taste” for glory: Formed for the Glory of God

The Spirit of God works within one’s heart to give them a divine taste – a taste of the ways of God. It is this vein that the psalmist would say, “How sweet are your words to my taste, sweeter than honey to my mouth” (Ps. 119:103). Without it, people cannot recognize God and his way as beautiful, “no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow’ (Religious Affections, 208). The disciples were given a divine taste, and so they sought to satisfy their longing by following Christ. [...]

Tasting and seeing that the Lord is good entails having the whole of one’s heart made alive to God in Christ by the Holy Spirit – it is communion with the three-personed God. Tasting and seeing are the kinds of things that beget more tasting and seeing. Tasting and seeing beget desire. It is this desire that turns the Christian more and more fully to her Lord who is beautiful and glorious. It is a journey we will continue for eternity (pp. 62, 64).

You can’t miss what Kyle accomplishes in following Edwards’ moves through the first half of the book. This is a God-centered vision of the Christian life that fully engages the human person in all our dimensions. The tradition is littered with imbalanced accounts, either swaying heavily toward the affective or the intellectual or the volitional. On any such portrayal we end up with Christianities of feeling, of the mind, or of action (look around today and you see examples of all three). Following the lead of Edwards, however, Continue reading

Formed for the Glory of God (Chapter 2)

The theme of beauty continues throughout chapter 2, as it does here in the following excerpt on the beginning of the Christian Life, conversion:

Think about the most beautiful sight you have ever seen – the Imageimmense presence of a mountain, or maybe the setting sun glimmering off of the ocean. You see it clearly and know you see it correctly (in other words, your sight is “true”). But that is not all that is going on. You grasp what you see as beautiful, and in a real sense your heart inclines to it. Some feel a quickening of their heartbeat, and others, maybe a shortness of breath. Deep beauty moves us. Edwards uses this as an example of the Spirit’s work in the hearts of people in conversion. He tells us this divine light “assimilates the nature of the divine nature, and changes the soul into an image of the same glory that is beheld.” This sight weans us from the world and raises our eyes to heavenly things. This contradicts what many people think about Edwards. Edwards is often touted as a preacher of hellfire seeking to turn people to God through fear. Rather, for Edwards, the fear of God cannot turn someone to God. Only a sight of the beauty of God can save. As Edwards claims, we are not weaned from the world by affliction or through fear, but are only weaned off of the world by the sight of something better. In Christ, God has revealed what is better. Once we see the beauty of Christ our inner clocks are set to the pace of the heavenly time.

The destination for the Christian is a sight and experience of God in eternity. It is, ultimately, life with God. God knows and loves himself infinitely, enjoys and delights in his own life fully for eternity, and now calls us into that life. This life is characterized as God’s beauty (pp. 48-49)

Formed for the Glory of God (Chapter 1)

I just received an advance copy of Kyle’s new book on the Christian life, Formed for the Glory of God: Formed for the Glory of GodLearning from the Spiritual Practices of Jonathan Edwards. Kyle is quickly becoming one of the most well-respected and prolific contributors to the study of Jonathan Edwards’ thought. Last summer I reviewed his edition of Edwards’ Charity and Its Fruits that goes a long way toward making an important work of Edwards on love more easily accessible (read my interview with Kyle here and a review here). This new book is an immensely readable vision of the Christian life that draws throughout on the wisdom of Jonathan Edwards. I will be blogging through it chapter by chapter in the coming weeks.

In Chapter 1, Kyle paints a portrait of the goal toward which the Christian Life is drawn: the beatific vision. “Life is a pilgrimage of faith that dissolves into sight,” he writes. “That sight is the beatific vision.” Seeing God transcends merely visual perception. As Kyle points out, “To see God is to become like God” for in seeing God we come to know him in fullness.

Truly seeing God is grasping him as the highest good, truth and beauty. It is having your eyes opened and  taking in the reality of who he is. Continue reading

The Juvenilization of American Christianity (Part 3)

With August closing in and the tasks associated with the fall semester looming, I need to wrap up my review of The Juvenilization of American Christianity with two final posts.

Let’s focus here on chapter 6 which profiles an evangelical Christian response to youth culture through the parachurch ministry Youth for Christ (YFC). The following extended quote is helpful because it gives the reader a sense for how Tom interprets the juvenilizing effect of YFC and other, similar parachurch ministries. Please keep in mind that Tom looks primarily at the origins and development of juvenilization and not necessarily at the current practices, method, and culture of organizations like YFC. Several YFC staffers commented on my previous post and wanted to make it very clear that YFC today has matured since the 1950s. I have follow up questions about that, but first to the quote:

Youth for Christ leaders promised teenagers that they could have fun, be popular, and save the world at the same time. But in order to do so, they had to give their lives to Jesus and maintain a pure “witness.” Many teenagers internalized that call to separation from “worldly” corruptions, but in return, they demanded that Youth for Christ leaders provide them a Christian youth culture complete with fun, popularity, movies, music, and celebrities. This combination of spiritually intense experiences, bodily purity, and youth-culture fun transformed thousands of young lives and guaranteed the long-term vitality of white evangelicalism.

But adapting Christianity so well to white, middle-class youth culture brought its share of compromises to the Christian message. The faith could become just another product to consume; a relationship with Jesus might become just another source of emotional fulfillment. And the obsession with teenage bodily purity made it difficult for white evangelicals to respond in love to those perceived to be impure outsiders, such as juvenile delinquents and African Americans (148).

YFCs response to youth culture “set the stage” for the widespread juvenilization of American Christianity. They had, in fact, created a “full-fledged juvenilized version of evangelical Christianity” (174).

It must be said that Tom is charitable and suggests some beneficial consequences of this culture. YFC helped create “an enduring and adaptive way to sustain a conservative Christian identity in American society.” These youth grew up with a sense for engaging cultural forms and have since carried that into the music and movie industry. Further, it provided an alternative version of conservative Christianity for those disillusioned with American fundamentalism.

The heart of Tom’s evaluation seems to be that YFC’s method for reaching youth by making Christianity fun and inviting inhibited their ability to maintain the demands of the Gospel for those who adhere to it. Christianity became a product to consume. Further, the values that attend the cultural forms that were used to reach youth seeped into the Christian youth culture. Have any of you had this experience if you participated in youth ministries such as Youth for Christ or Young Life (my experience with one parachurch ministry during the late 1990s was remarkably similar to what Tom describes about the 1950s)?

I know YFC staffers are reading these posts, so I would like to get your interaction along with Tom at this point. If you have read Tom’s book, do you share his concern about juvenilized American Christianity? Comments on a previous post indicate that YFC works hard to minimize the effects Tom describes. How are you helping young people develop the moral and theological criteria necessary to engage culture wisely and well? Are you finding this successful? What are the challenges? Where are the opportunities?

Tom, I know you are thinking about a follow-up book to Juvenilization, what would you suggest?