Book Briefs: “The Best of The Reformed Journal” by James D. Bratt and Ronald A. Wells

The back cover of this handy book explains that The Reformed Journal “set the standard for top-notch, venturesome theological reflection on a broad range of issues.” Unfortunately, the journal was somewhat before my time: its print run spanning 1951 to 1990. This makes the anthology brought together by James D. Bratt and Ronald A. Wells all the more valuable. Wells was an editor of this journal at one point, and both of these men have a long history on the faculty at Calvin College, which published the journal.

The Best of The Reformed Journal collects poignant pieces from the history of the journal in an easy to browse collection, handily contained in a softcover volume. Arranged by topic and time period, the articles run the gamut from theology and politics, art and culture, to race and social concern. Cornelius Plantinga, Richard Mouw, Carl F. H. Henry, Mark Noll, George Marsden, Lewis Smedes, and Nicholas Wolterstorff are just some of the more well-known authors included in the collection.

These pages include reflections on Calvinism and democracy, the legacy of T.S. Eliot, reflections on the atomic bomb, commentary on the civil rights movement and Apartheid, and thoughts on pro-life issues and women’s liberation. Interesting article titles include “On Looking at Paintings”, “Common Grace versus Individualism”, “Navel Theology”, “Humanitarian Snobs?”, “Star Wars in Beulah Land”. The selections are usually abbreviated to be a page or two in length, sometimes more. And occasionally a series of articles that spans several Journal editions is found, such as the back and forth between Lewis Smedes, Carl F. H. Henry and Richard Mouw on “Evangelicalism and the Social Question”.

If you are looking for enlightened yet easy reading, or if you are up for a look back at how leading Christian thinkers were addressing the problems facing the last half of the 20th Century, then you should pick up this book. At the very least, it will stimulate your curiosity, and it may just add some context to the problems of today.

Pick up a copy of this book: ChristianBook.com, Amazon.com, or direct from the publisher.

Disclaimer: This book was provided by Eerdmans Publishing Company. I was under no obligation to offer a favorable review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Peanut Butter Christianity

I recently received a new book, Retro-Christianity: Reclaiming the Forgotten Faith by Michael Svigel (Crossway, 2012). In reading through just the first couple chapters I’m humored by the author’s frequent use of analogies. Comparisons and metaphors are used with great effect in describing the problems that contemporary evangelicalism has found itself in.

Perhaps the most intriguing metaphor Svigel uses is that of “Peanut Butter Christianity.” He begins by discussing a recent trip to the grocery store to find his wife some “natural peanut butter.” He comes back with a brand name PB which includes sugar, palm oil and salt in addition to peanuts, and we pick up his story in the excerpt below:

Shouldn’t peanut butter made of just puréed peanuts serve as the standard for what constitutes natural peanut butter?

…If I were to liken the authentic, classic Christianity to the truly natural form of undiluted, unmixed, real peanut butter, then the multiple forms of evangelicalism that diverge more and more from this standard become, well, less and less authentic.

What I’m suggesting is this: over the last several decades, many of us evangelicals have become increasingly accustomed to a less “natural” form of Christianity. While still essentially Christian, many aspects of evangelicalism have become victims of “enrichment” by non-Christian ingredients that are meant to enhance the faith. This “enrichment” has been done to make the gospel more convenient, palatable, or marketable. Yet as these added ingredients take up more and more space, the essentials of the faith are necessarily displaced.

Take a stroll with me through the virtual aisles of our evangelical subculture–gift shops, radio stations, television programs, websites, even many of the new, trendy churches. We find ourselves surrounded by positive thinking, self-help, and behavior modification. We’re lured in by self-esteem best sellers, do-it-yourself Christianity, and countless authors presenting the spiritual life as an ascending ladder: seven steps to this, three keys to that, the one prayer that will revolutionize your world, expand your influence, fulfill your desire for happiness. Let’s just be honest. Much of the garbage stinking up the shelves of Christian bookstores is passed off as Christian Living, but it’s mostly psycho-babble or practical proverbs no better than what we find in the secular self-help or generic spirituality sections of our online booksellers.

Modern evangelical Christians who have become accustomed to this trendy, diluted form of Christianity have all but forgotten what the pure faith actually tastes like! In fact, many who are then exposed to a less adulterated faith–a form without all the unnecessary additives–find themselves actually disgusted by the original pure flavor of authentic Christianity, spitting it out and rejecting it as something foreign and inferior–or at least unpleasant to the palate.

The irony is that this purer form of Christianity is the authentic faith once for all delivered to the saints.  The biblical gospel proclaimed, the sacraments rightly administered, discipline properly maintained, evangelism and discipleship emphasized, repentance and renewal preached–there is nothing really fancy about these things.  In fact, they are so simple to identify and maintain that churches focusing on these fundamentals and freeing themselves from the frills appear to be washed-out has-beens or incompetent wannabes to most big-production glitz-and-glamour evangelicals.

…many forms of evangelical Christianity have been so colored with dyes, so mixed with artificial ingredients, or so drenched in candy coating that they are in danger of becoming cheap imitations that serve merely to distract from–not point to–the essential ingredients of the historical faith.

Just like additive-rich peanut butters that appeal to flavor rather than to nutrition, far too many evangelicals shop for me-centered, feel-good church experiences rather than Christ-centered worship, discipleship, and authentic community. In fact, like sour-faced kids who reject all-natural peanut butter, many evangelicals turn their noses away from authentic expressions of church and spirituality. They would rather keep dabbling in the artificial than adjust their tastes to the real thing. (pp. 29-31)

Learn more about Retro-Christianity at RetroChristianity.org, or pick up the book at Amazon.com, Westminster Bookstore or direct from Crossway.

Disclaimer: This book was provided by Crossway publishers. I was under no obligation to offer a favorable review.

Author Interview: Andrew Comings on The Astonishing Adventures of Missionary Max

As a follow up to my recent review of The Astonishing Adventures of Missionary Max, I was able to get the author to answer some interview questions. The interview highlights the motives behind this exciting project. Since I’m the book review editor for Sharper Iron, I posted this interview and the review there as well, but I wanted to share it here for my readers.

1) Missionary Max reminds me of part Indiana Jones part David Livingstone yet the book is set in the technologically advanced now. Can you describe some of the backstory to how you came up with such a character?

First and foremost, I wanted Max to be a character that young men could identify with. What boy doesn’t thrill to the harrowing adventures of Indiana Jones? And what missionary better exemplifies the enterprising personality so essential to missions than David Livingston?

And while Max does indeed live in today’s world, he spends most of his time on Cabrito, which lags far behind the rest of the world in technology. The technology gap is a challenge real-life missionaries (especially Americans) face, to varying degrees, every day. Not every mission field is as backward as Cabrito, but some are worse. Cabrito, after all, has at least one functional pay phone.

2) You yourself are a missionary in Brazil, is that right? Does your mission work and cross-cultural experience stand behind this story or were you interested in something like this tale before you ever went to Brazil?

At this point I should make two things clear: 1) The Astonishing Adventures of Missionary Max is not autobiographical. While some of my life experiences have found their way into the book (you can read about one of those here), the story is pure fiction. 2) Cabrito—the tiny (fictional) island where Max has his adventures—is not Brazil. While there are some similarities (both are former Portuguese colonies and speak the Portuguese language, for example) there are noted differences. My adopted country is an economic and cultural powerhouse, making it’s voice heard on the world stage. Cabrito is a “banana republic” that doesn’t even appear on most maps.

Having said all that, the idea grew on me during our first term in Brazil. I kept hearing people say “missions is an adventure.” It seemed logical to me that every adventure deserves some sort of heroic figure. If archaeologists get their own action hero, why not missionaries? And once my mind began going in that direction, Missionary Max was born.

3) The book seems to be written from a guy’s perspective, and some of the themes, such as the chemistry between Max and Ilana, seem more suited to older teens and adults. What is your target audience for the book?

My target audience is teens to young-adults…especially guys. I remember reading Tarzan books as a kid, and then immediately going out to try my hand at being “king of the jungle” in the little patch of woods behind our house. In a recent documentary it was shown how, after the first Indiana Jones movies were released, there was a spike in the number of young men entering the field of archaeology.

The woods behind my house is far different from Edgar Rice Burroughs’ romanticized Africa, an archaeologist’s work is far different from that portrayed on the screen by Harrison Ford, and my ministry here in Brazil bears little resemblance to that of Maxwell Sherman.

Yet, it is my hope that The Astonishing Adventures of Missionary Max, in presenting somewhat of a romanticized ideal, will stir the hearts of young people—young men in particular—to pursue the genuine article.

4) The book as it stands now, is available in three parts by Kindle ebook. Is it available in other ebook formats and are there any plans for a hard copy version?

It can also be purchased at Barnes & Noble for the Nook. Right now I am writing the second of what will be a total of four Missionary Max books. When those are all released electronically—and depending on their sales performance—the publisher has plans to release a print version that will be an anthology of all four books.

5) What motivates you as a Christian fiction author? And what are you hoping to accomplish through writing?

I love writing. I come from a family that valued the written word (we didn’t even have a TV when I was growing up), and I was never content just consuming…I wanted to produce.

As a Christian author, I would have to say that my greatest motivation is being able to edify my own generation, and those to follow. Every time I pick up something by Spurgeon or Edwards, or even C.S. Lewis, I reflect on how their investment of time and effort while they were alive is still bearing fruit long after their death.

6) As a fan of Missionary Max, I am glad to see you have more adventures planned! But beyond that, do you see any other writing projects in your future?

Right now I’m concentrating on finishing the Missionary Max series. My ministry activities don’t allow me much time to go beyond that. There are some ideas rolling around in my head—perhaps in the future they will see the light of day.

7) As a self-identified fundamentalist, you must be aware of the kinds of books that fundamentalists have written over the years — particularly missionary fiction tales. Does this background factor into your book?

Right off the top of my head, I can think of two positive influences from my formative years. The first were the missionary tales that were often featured in the Sunday School papers printed by RBP (Regular Baptist Press) during my childhood and adolescence. These stories were often presented in serial form, and were exciting enough to keep me coming back for more, well into my teens. I don’t know if RBP still publishes these…but if they don’t, it’s a shame.

The second example is a series of books written by the late Stan Best, Baptist Mid Missions missionary to the Amazon region of Brazil. I read his “Hidden City of the Amazon” series as a teen, and it kept my attention as much as any of the other adventure novels I was imbibing at the time.

To be certain, some other “fundy fiction” leaves much to be desired…but the same can be said for many, many books in the larger Christian fiction genre as well.

8) Are you intending to reach wider circles than just fundamentalist readers?

Yes. I have never had any desire to “preach to the choir.” By God’s grace I will never compromise the fundamentals of the faith, but I do want to present said fundamentals in a way that will cause others—even non-believers—to sit up and take notice.

9) Any thoughts on the unique pressures that come into play as a conservative Christian author?

For me, writing the kind of fiction that I do, the great challenge is to be authentic without being vulgar. For example, how do you make the villain truly and convincingly evil, and yet keep the book inoffensive? Or, even more difficult, how do you describe female dress in a native tribe and not scandalize?

In the next book, one of the subplots is the visit of Max’s American girlfriend Mary Sue—who has grown up in the typical (some will say stereotypical) sheltered, fundamentalist bubble. Like trying to parody a supermarket tabloid, I am finding it difficult to exaggerate some of the outlandish responses I have witnessed by similar people in similar circumstances.

10) Would you have any parting words to leave with our readers, about the importance of cross-cultural missions?

Just that here on the field we notice a steady decrease in the number of new missionaries. This is depressing. Please do not succumb to the false and incoherent idea that there is no more place for American missionaries in fields like Brazil. The job description may not be the same as it was fifty years ago, but there is still plenty of work to be done.

Thanks Andrew, for your time. I know that I’ll be eagerly awaiting the future installments of Max and his astonishing adventures. I hope the series does well and makes an impression on the next generation of young readers, who may very well follow Max (and his author) to the mission field.

Author Information: Born in Ithaca, New York, Andrew Comings visited Brazil for the first time when he was seventeen. He currently serves as a missionary in São Luís, Brazil, with his wife, Itacyara and their two children, Michael and Nathanael.

Disclaimer: This book was provided by the author for review. I was under no obligation to offer a favorable review.

The book is available from Amazon.com (for your Kindle or in paperback).

Learn more about the book and its author (a real life missionary) at the author’s blog.

Good Friday: The Day the Moon Turned to Blood

Today is Good Friday. We celebrate the death of our Lord and Savior, Jesus Christ today. When we think back to all that happened on Good Friday, we of course focus on Jesus’ becoming the “propitiation for our sins” (1 John 2:2).

But I want you to also think about all the signs and wonders which were on display that day. The sky turned dark, there was an earthquake and many who were dead came back to life. The veil of the Temple ripped from the top down. And on top of all of this, the weeks leading up to Jesus’ death were filled with all the talk of his many miracles including the raising of Lazarus from the dead.

Peter’s Sermon at Pentectost

Keep these signs and wonders in view as you look at Acts 2 with me, as Peter tries to explain another miraculous event – the mighty, rushing wind, tongues of fire, and the miraculous speech that enabled the 120 who were gathered in the upper room to tell the Good News to people of a multitude of languages, who all heard the Gospel in their native tongue.

For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel:

“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.” [quoted from Joel 2:28-32]

Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it….

This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. (Acts 2:15-24, 32-33)

Put in this light, you can see what Peter is doing. He’s comparing both the signs and wonders that were seen on Pentecost with the larger story of all that was seen surrounding Jesus – and all of this is the fulfillment of Joel’s prophesy, which Peter quotes. We have the men and women speaking in tongues (the first part of Joel’s prophecy), and we have a darkened sky and other wonders (the second part). Peter is making a point that the “last days” have now come. He adds the words “last days” to Joel’s prophecy for this very reason (Joel has “and afterward”). The “signs of the times” as it were, were already being seen – and Peter felt like he was living with the “day of the Lord” in the near future.

Some object to this view of Peter’s sermon in Acts 2. They claim that Peter was just making an anlogy with Joel 2 to the current situation. Others claim that just the first part was being fulfilled, not the heavenly signs – which would obviously be in the future tribulation period. I won’t delve into all the arguments, but suffice it to say that the view that the New Testament authors understood the “last days” to have begun is quite strong and is attested to throughout the New Testament (see 1 Cor. 10:11, Heb. 1:2, 1 Pet. 1:20, 1 John 2:18).

Going back to Acts 2 now, let me quote from a book I’ve been reading: 40 Questions About the End Times by Eckhard Schnabel (Kregel, 2012):

The connections of the “wonders” and “signs” of Joel’s prophecy with Jesus’ ministry and death provide the basis for Peter’s subsequent arguments concerning the status and the significance of Jesus. The reference to the “last days” establishes how Peter reads the prophets: God has begun to fulfill his promises; the last days have arrived with Jesus’ ministry, death, resurrection, and ascension, and his bestowal of the Spirit. (pg. 21-22)

I agree with Schnabel’s conclusion, but I was especially intrigued with another point he made, almost in passing, in this chapter.

The Moon Turned to Blood

The suggestion that Acts 2:19 refers to a lunar eclipse during which the moon assumes a dull, red color, which was visible in Jerusalem at Passover in A.D. 33, is intriguing; however, it requires a later date for Jesus’ crucifixion, which is more plausibly dated in the year A.D. 30. (pg. 20)

Ever since I read Harold Hoehner’s Chronological Aspects of the Life of Christ (Zondervan, 1978), I have held to a Friday crucifixion and to April 3, A.D. 33 as the most likely date for Jesus’ death. I am not alone in considering A.D. 33 to be the most likely date for Christ’s death and resurrection. If you click this link, you should be able to read the relevant section from IVP’s Dictionary of Jesus and the Gospels, edited by Joel Green, which concludes as I do. So I was not put off by Schnabel’s preference for A.D. 30. Instead I was very much intrigued by his reference to the moon turning to blood being explained by a lunar eclipse.

I must be honest in admitting that while I have understood Peter to be saying Joel 2 is fulfilled, I was thinking the literal fulfillment focused on the Pentecost event not on the darkening of the sun at Christ’s death. Or at least I hadn’t thought very much about this. So I was eager to read the paper that Schnabel cited which dealt with this lunar eclipse. I was happy to find that the paper is freely available online. It is titled, “The Jewish Calendar, a Lunar Eclipse and the Date of Christ’s Crucifixion” by Colin J. Humphreys and W. Graeme Waddington (Tyndale Bulletin 43, 1992).

I encourage you to read the entire paper (available here), but for my purposes I will excerpt the chief evidence presented for understanding a lunar eclipse to be in view with the prophecy that the moon would turn to blood.

Evidence from Early Christian Writings

In addition to quoting from the apocryphal “Report of Pilate”, the authors of the paper cite Cyril of Alexandria (A.D. 412) as evidence:

The so-called ‘Report of Pilate’, a New Testament apocryphal fragment states, ‘Jesus was delivered to him by Herod, Archelaus, Philip, Annas, Caiphas, and all the people. At his Crucifixion the sun was darkened; the stars appeared and in all the world people lighted lamps from the sixth hour till evening; the moon appeared like blood’. [No matter the authenticity of this later document,] there must have been a tradition that at the Crucifixion the moon appeared like blood….

Further evidence is provided by Cyril of Alexandria, the orthodox Patriarch of Alexandria in AD 412. After stating that there was darkness at the Crucifixion he adds, ‘Something unusual occurred about the circular rotation of the moon so that it even seemed to be turned into blood’, and notes that the prophet Joel foretold such signs. (pg. 342)

The Technical Nature of the Phrase “Moon Turned to Blood”:

The moon turning to blood is a graphic description of a lunar eclipse. The reason an eclipsed moon appears blood-red is well known and the effect has been well documented. Even though during an eclipse the moon is geometrically in the earth’s shadow, some sunlight still reaches it by the refraction of light passing through the earth’s atmosphere. The light reaching the moon is red since scattering by air molecules and very small particles along its long path through the atmosphere preferentially removes the blue end of the spectrum. The phrase ‘moon turned to blood’ has been used by writers and historians to describe lunar eclipses for many centuries, and the expression dates back to at least 300 BC….

In the medieval European annals compiled by G.H. Pertz there are so many lunar eclipses described by ‘the moon turned to blood’ that the phrase appears to be used as a standard description. (pg. 343-344)

For additional corroboration, see the picture at the top of this post (taken from this article about a lunar eclipse in Brooklyn from 12/21/10). In that article, the moon is described as going “dark red” — very similar to the “blood red” description of the medieval era.

Conclusion

On this point, the authors put forth the following conclusion:

There is therefore strong evidence that when Peter, the ‘Report of Pilate’, and Cyril of Alexandria refer to the moon turning to blood on the evening of the Crucifixion, they were describing a lunar eclipse. It is surprising that this deduction does not appear to have been made before, although F.F. Bruce almost reaches this conclusion. He states, with reference to Peter’s Pentecost speech, ‘It was little more than seven weeks since the people in Jerusalem had indeed seen the sun turned into darkness, during the early afternoon of the day of our Lord’s Crucifixion. And on the same afternoon the paschal full moon may well have appeared blood-red in the sky in consequence of that preternatural gloom’. Presumably Bruce and other commentators have not been aware that a blood-red moon is a well-documented description of a lunar eclipse. (pg. 344)

The paper goes on to document how there was only one lunar eclipse that would have been visible from Jerusalem during the Passover in any of the years that are possible dates for his death. That eclipse is dated to Friday, April 3, A.D. 33 – the most likely date of the crucifixion.

This study has forced me to see the Crucifixion anew — to realize what a world-shattering event it really was! The death of Christ and His resurrection marked the end of the old age and the beginning of a new one. And miraculous signs in the heavens and on earth all attest to the prophetic undertones of what is happening. This also should serve to wake us up to the importance of the Cross of Christ and the Empty Tomb. The Gospel of Christ really is world-shattering. The realities we are sharing through the indwelling Spirit and our present realization of the blessings of the Gospel are all a brand new experience which is a foretaste of even greater things to come!

We are living in the last days and Jesus’ return draws near. May we live soberly and righteously in light of all that Christ has done for us. And may we not forget that the power of His resurrection has been given to us — we can live lives that testify to the glory of the age to come.

UPDATE: You can read my review of 40 Questions About the End Times here.

Dr. William Combs on the Beginnings of KJV-Onlyism

Dr. William Combs, of Detroit Baptist Theological Seminary, recently posted a series of short blog posts on the origins of the KJV-Only movement (the belief that the King James Version of the Bible is the only acceptable English Bible).  I have greatly appreciated Combs’ other articles on the KJV questio, and found this series beneficial as well.

Here are links to his posts if you’re interested, as well as to his longer articles on the subject:

I should also mention, that I do try to maintain a group blog and resource site on the issue myself.  KJVOnlyDebate.com includes links to resources on this issue, and several blog posts (although lately, I haven’t found as much time to keep it continually updated).