After benefiting from J. I. Packer’s Knowing God as a younger Christian and, more recently, listening to people like Mark Jones and Carl Trueman draw out Packer’s spiritual wisdom in one-on-one interviews, I was pleased to get a review copy of Leland Ryken’s book J. I. Packer: An Evangelical Life (Crossway, 2015). Though not an expert on Packer, I do love to read Christian biographies in order to see God’s faithful work in the lives others and, frankly, to take comfort in the fact that even the greatest saints are just as human as the rest of us.
Ryken’s portrayal of Packer is thorough, striking, to my mind, a reasonable balance in dealing with various aspects of his subject’s life (Packer’s own personality, his service in the Anglican church, his work on the Puritans, etc.). Part I of the book has four sections and, in the first block of chapters, we meet the young Packer growing up near Gloucester and becoming a Christian at Oxford, where, as an undergraduate, Packer decided to pursue ordained ministry. Next, we read of Packer’s postgraduate work on Puritan theology that set the course for much of his later theologizing, and of Packer’s marriage and two years as an Anglican minister.
In the third block of chapters, Ryken covers Packer’s professional life in England, describing his work at Tyndale Hall and Trinity College in Bristol and at Latimer House in Oxford, a think-tank for promoting evangelical convictions within the doctrinally mixed Church of England in the 1960s. The fourth group then deals with Packer’s controversial move from England to Regent College in Vancouver, Canada, and also with Packer’s extensive involvement consulting and writing for Christianity Today.
Part II focuses on ‘the man’, including lesser-known interests of Packer, like his love of jazz music, walking and mystery books and his ability to speak for the ordinary person in contrast to someone like John Stott, whose privileged upbringing gave him a markedly upper-class demeanor. Finally, Part III treats various ‘lifelong themes’ and controversies in which Packer was involved. His ongoing theological and existential appreciation for the Puritans and his commitment to the Anglican church stand out here. Readers with prior knowledge of twentieth-century British evangelicalism and of Packer’s own life won’t be surprised to see material on the interpersonal tension with Martyn Lloyd-Jones or on the Evangelicals and Catholics Together phenomenon, for example.