Tag: study

“Theologian Trading Cards: A Fun Way to Learn Church History and Theology” by Norman Jeune III

~ Bob Hayton ~ 4 Comments

Details:
  • Author: Norman Jeune III
  • Category: Church History
  • Publisher: Zondervan (2012)
  • Format: glossy cards
  • Count: 288 individuals
  • ISBN#: 9780310328582
  • List Price: $26.99
  • Rating: Recommended

Review:
Next month, Zondervan is releasing an interesting twist on studying church history and theology: Theologian Trading Cards: A Fun Way to Learn Church History and Theology developed by Norman Jeune III. These cards are promising as a tool for educators and parents who seek to make the study of church history and theology fun.

Description

The cards have a glossy finish with colorful borders surrounding black and white photographs, or more frequently classic portraits or artists’ depictions of the various characters. The 288 individuals highlighted in this set span all of Christian church history from the early second century down to influential theologians and philosophers today. Just like a typical sports card, the back of each card gives biographical information and details the significance of the “player.” It isn’t stats that are given pride of place, however, instead the series highlights influential works, famous events and the martyrdom of the various “athletes.”

The set of cards is divided into several “teams” or groupings of characters by theme, era or some other distinguishing factor. Some of these teams seem a bit of a stretch when you see who makes up that particular team, and others make you wonder why they were included in a set of “theologian” trading cards. But for the most part, the groupings are understandable. I’ll list them below:

  • Orthodoxy Dodgers (Heretics)
  • St. James Padres (Church Fathers, Apostolic Era)
  • Avingnon Crusaders (Medieval, excluding Mystics and Monks)
  • Constantinople Hesychasts (Orthodox Church)
  • Munich Monks (Hermits, Monks and Mystics)
  • Geneva Sovereigns (Later Reformed Church and Early Reformers)
  • Wittenberg Whistle-Blowers (Early Reformers and Later Lutheran Church)
  • Munster Radicals (Radical Reformation and Anabaptists)
  • Canterbury Monarchs (English Reformers, Anglicans and Puritans)
  • Los Angeles Knights (Fundamentalists and Evangelicals)
  • Berlin Aggiornamentos (Contemporary)
  • Jerusalem Resourcers (Contemporary)
  • St. Pius Cardinals (Roman Catholic, particularly post-Reformation)
  • Serampore Preachers (Missionaries)
  • Athens Metaphysicians (Philosophers)
Minor Criticism

Before I critique these cards, I should stress I saw a pre-published version of them. So some of the criticisms may not apply. I noticed a few inconsistencies, such as not marking Jan Hus or Balthasar Hubmaier as martyrs, yet noting on their cards that each was burned at the stake. And then John Knox is marked out as a martyer but he did not die a martyr’s death. Some of the descriptions too, of the figures included don’t contain some pertinent details, such as Athanasius’ letter which included the first list of the canonical 27 NT books, and no mention of the lasting hymns authored by Bernard of Clairvoux and Ambrose of Milan. The absence of Peter Waldo and Michael Sattler and the scarcity of female figures (one could imagine Lady Jane Grey’s inclusion in the Canterbury Monarchs “team,” for instance) also are notable. And when it comes to the inclusion of the Puritans or later Fundamentalist and Evangelical figures, many will notice the absence of such men as Richard Baxter, John Bunyan, Matthew Henry, J. Frank Norris, J.C. Ryle and Billy Sunday. And the most glaring absence of all, is that of Charles Spurgeon, the prince of preachers.

I hope some of these deficiencies were corrected before publication. I’m at a loss to know what the differentiation is between the Berlin Aggiornamentos and Jerusalem Resourcers which both seem to be a list of influential theologians. I’m sure the descriptions of those groups were beefed up prior to release. Also puzzling is the blank picture with a question mark that adorns the front of some of the cards. Perhaps this indicates there is no picture or artist’s depiction available for the individual.

Recommendation

I don’t want to downplay these cards too much with the above minor criticism. By and large they are informative, interesting and fun. The cards are attractive and will appeal to those of a Reformed or scholastic bent. I can envision them being used in homeschools and Christian schools in the junior high to high school level, or even younger than that. They will spur more research into the various figures, but I’m not so sure they’ll actually be traded. Since you get the set, there’s nothing to trade for. Unless teachers use them as rewards and then, the trading would ensue!

These cards would make a great gift for a young theologian-to-be, and I expect they’ll find their way beneath many a Christmas tree this year. If you’re looking for more ways to keep your children interested in the study of the Christian faith, this set will be a tool you won’t want to ignore.

Author Info:
Norman Jeune III coordinates the provision of pastoral care to children and their families as the Lead Hospital Chaplain at Children’s Hospital in Orange, California. Norman holds a M.A. from Talbot School of Theology, Biloa University and is also the cofounder of the popular theological blog Christians in Context, ChristiansinContext.com.

Where to Buy:
  • Christianbook.com
  • Amazon
  • direct from Zondervan.

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

On Approaching Revelation Literally

~ Bob Hayton

I’ve been thinking about the relative merits of approaching the book of Revelation with the aim of taking all the visions and judgments literally as opposed to symbolicly. Rev. 1:1 does say that John has a message for us to know, but it says more than this. This message was “signified” to John (this is the alternate reading in the footnote of the NASB, the main text has “communicated”). The word for “signified” is semaino, which means to “communicate by symbols.” So John in effect is answering our question: he is telling us his book communicates via symbolism.

For more help on the question of how to approach Revelation I turned to Invitation to Biblical Interpretation by Andreas J. Köstenberger and Richard D. Patterson for help. Their book is endorsed by a wide assortment of conservative evangelical scholars and is the best work on hermeneutics I’ve ever read. (Read my reiew here.) I found their comments on this question insightful.

What could be wrong with interpreting apocalyptic literature such as Revelation literally? The main problem with such an approach is that it inadequately considers that the literary genre of a given text establishes the rules for how it should be interpreted. Meaning is intrinsically bound up with genre.119 It follows that genre provides a context assigned by the author to communicate meaning. We have already shown that the genre of Revelation is prophetic-apocalyptic. The apocalyptic genre, by definition, is highly symbolic and not intended to be interpreted in a literal manner. For this reason, a rigid literal interpretation or literalism may actually obscure the author’s intended meaning rather than expose it. Kevin Vanhoozer correctly poses a distinction between the literal sense and literalism.120 If the interpreter is concerned with authorial intention, the literal sense must not be reduced merely to letters, langue, or locutions. Vanhoozer contends that “literalistic reading is less than fully ‘literal’–that it is insufficiently and only ‘thinly’ literal–insofar as it ignores the role of authorial intentions and communicative acts.”121 What Vanhoozer means by this is that the literal–but not the “literalistic”–sense is what the author intended to convey by a given text; this, in turn, is especially true for figurative and symbolic language. In other words, if Revelation is prophetic-apocalyptic in nature, ascribing literalism to its numbers, proper nouns, and other images may actually prevent a proper understanding of John’s intended meaning.122 A more profitable hermeneutical approach is to reverse the interpretive order by placing the symbolic in the foreground while shifting the literal into the background. Thus, rather than positing the dictum “When the literal makes sense, seek no other sense,” we suggest that a better maxim in interpreting apocalyptic is “Start out with the assumption that a given statement or image is figurative rather than literal.”

G.K. Beale makes a strong case for the primacy of the symbolic over straight one-to-one literal correspondence.123 He argues that semaino in Revelation 1:1 conveys the idea of “communication by symbols,”124 noting that the normal usage of semaino in Scripture implies some type of “symbolic communication.”125 Since Revelation is a symbolic means of communication, the literal approach for interpreting the “plain sense” of the image may actually distort the intended meaning of the text. Beale maintains, “Of course, some parts are not symbolic, but the essence of the book is figurative. Where there is lack of clarity about whether something is symbolic, the scales of judgement should be tilted in the direction of a nonliteral analysis.”126 For reasons such as these, the symbolic plane should be considered primary while care should be taken not to reduce the meaning of symbols to something exclusively spiritual.

(pg. 550-551)

Footnotes
119 Hirsch, Validity in Interpretation, 236.
120 Vanhoozer, Is There a Meaning in This Text?, 310.
121 Ibid, 311.
122 Carson, Exegetical Fallacies, 90.
123 Beale, Book of Revelation, 50-55.
124 Ibid, 52.
125 Ibid, 51. See the discussion of the allusion to Daniel 2:28-30 (LXX) in Revelation 1:1.
126 Ibid, 52.

The authors go on in their book to explain how Revelation itself, through John’s extensive use of the Old Testament (quoting and alluding to OT Scripture, as well as making use of well known OT symbols), helps us when it comes to discerning when and where symbolism exists and how to interpret it.

For my part, knowing that the author intended his book to “communicate by symbols” (Rev. 1:1) as an apocalyptic book, requires me to take this into account as I approach this great book.

Kelly Kapic on His New Book: “A Little Book for New Theologians”

~ Bob Hayton

Kelly M. Kapic, a professor of theological studies at Covenant College in Lookout Mountain, Georgia, has authored a helpful little book for beginning students of theology. At his school, every incoming student, no matter what major they are studying, has to take his course on theology. And like Christians everywhere, many of the students are skeptical about the practical value of such a course. Kapic’s solution was to pen a little guide called A Little Book for New Theologians: Why and How to Study Theology (IVP, 2012).

Kapic tells the story behind his book and answers some questions related to Christians and theology in general in this interview about his book on ReformedCast. This looks like it will be a helpful resource for students everywhere and the themes covered in the book are important for all churchgoers.

Here is the list of Contents and some endorsements:

Contents:

Part I: Why Study Theology?
1. Entering the Conversation
2. To Know and Enjoy God: Becoming Wise
3. Theology as Pilgrimage
Part II: Characteristics of Faithful Theologians and Theology
4. The Inseparability of Life and Theology
5. Faithful Reason
6. Prayer and Study
7. Humility and Repentance
8. Suffering, Justice, and Knowing God
9. Tradition and Community
10. Love of Scripture

Endorsements:

“To study with Kelly Kapic must be serious fun. His joy in teaching theology is infectious; at the same time he is in blood earnest in believing how essential good theology is to shape minds and transform lives for the glory of God. With delightful signposts from the great theologians of the past, A Little Book for New Theologians guides us to a mountain of unending discovery. Here is an ideal starter kit for the beginning theology student and an affection-refresher for those who have been longer on the way.” ~ Sinclair B. Ferguson (professor of systematic theology, Westminster Seminary, Dallas)

“For many Christians the word theology is synonymous with abstruse, irrelevant and boring. In this jewel of a book, Kelly Kapic shows that theology is really, as the Puritan William Ames said, ‘the science of living in the presence of God.’ This is a great primer both for new students of theology and for those well practiced in the discipline.” ~ Timothy George (founding dean of Beeson Divinity School of Samford University and general editor of the Reformation Commentary on Scripture)

You can purchase this book at the following online retailers: Westminster Bookstore, Christianbook.com, Amazon, Barnes&Noble or direct from IVP.

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

“Textual Criticism of the Hebrew Bible (3rd Ed.)” by Emanuel Tov

~ Bob Hayton ~ 4 Comments

Book Details:
  • Author: Emanuel Tov
  • Category: Academic, Biblical Language
  • Publisher: Fortress Press (2012)
  • Format: hardcover
  • Page Count: 512
  • ISBN#: 9780800696641
  • List Price: $90.00
  • Rating: Recommended

Review:
Reading Textual Criticism of the Hebrew Bible by Emanuel Tov was both a joy and a challenge. I thoroughly enjoyed immersing myself in the world of the Hebrew Bible. Ancient manuscripts, Dead Sea Scroll finds, ancient versions, textual variants — all of these things stir the Bible-geek in me. At the same time, the state of current scholarship with regard to the Old Testament text can be a bit troubling to an evangelical Christian. While the New Testament stands affirmed by numerous manuscript discoveries to the extent that almost all textual critics can agree on the vast majority of the minute details of the text, the same cannot be said for the Hebrew Old Testament.

Emanuel Tov takes readers of all scholastic levels by the hand as he surveys the field of Old Testament textual criticism. This third edition of his classic textbook, explains things for the novice and scholar alike. Careful footnotes and innumerable bibliographic entries will impress the scholar, while charts, graphs and numerous glossaries keep the would-be scholar feeling like he is getting somewhere. I have no problem admitting that I am one of the would-be scholars, with barely a year of Hebrew under my belt. Yet I was able to work my way through this book, becoming sharper in my Hebrew and awakening to the many facets of the intriguing study of OT textual criticism.

Tov has departed from a more traditional stance in his earlier versions, opting instead to follow the evidence from the Dead Sea Scrolls and contemporary studies. He manages to keep away from a fatal skepticism, however, arguing that textual evaluation still has merit. The aim is still to recover the earliest possible text, but the recognition that there are often two or three competing literary editions of the text complicate the matter. An example would be the different editions of Jeremiah, with the Septuagint (LXX) Greek version differing drastically from the Hebrew Masoretic Text (MT). 1 Samuel provides another example with a Dead Sea Scroll offering perhaps a third different competing literary edition. Tov points out the two very different versions of the story of David and Goliath and Hannah’s prayer as he expounds on the problem.

Rather than trying to solve each exegetical or specific textual problem, Tov aims to illustrate the challenges facing the would-be textual critic. He surveys the textual data, and reconstructs the history of the text – giving more attention to the accidents of history, such as the destruction of the Jewish state in A.D. 70, as weighing into the nature of the textual evidence we have. Rather than the Masoretic Text gradually gaining dominance, it was the de facto winner of the “text wars”. The LXX-style Hebrew texts (which the Dead Sea Scrolls and other finds have confirmed existed), were ignored by the Jews as Christianity had owned the LXX as its own. The Samaritans had their version of the Pentateuch, and the existence of a variety of other text forms, such as those found at Qumran (the DSS) were forgotten with the cessation of a normal state of existence for Jewish people. The Masoretic text found itself with little real competition and over the years came to be further refined and stable. I should clarify here, that this is not to downplay the Masoretic text, as it manifestly preserves very ancient readings, and Tov repeatedly affirms the remarkable tenacity of the MT. Instead, Tov is saying that the majority position the MT holds among the textual evidence and in the minds of the Jewish communities in the last 1800 years should not prejudice the scholar to consistently prefer MT readings. Tov in fact claims that text types, such as are commonly discussed in NT textual criticism, are largely irrelevant in dealing with the OT text. Internal considerations are key in textual evaluation. I will let Tov explain further:

Therefore, it is the choice of the most contextually appropriate reading that is the main task of the textual critic…. This procedure is as subjective as can be. Common sense, rather than textual theories, is the main guide, although abstract rules are sometimes also helpful. (pg. 280)

Tov’s textbook goes into glorious detail concerning all the orthographic features that make up paleo-Hebraic script, and the square Hebrew script we are familiar with. His knowledge is encyclopedic, to say the least. The numerous images of manuscripts that are included in the back of the book are invaluable. His discussion on the orthographic details of the text should convince even the most diehard traditionalists, that the vowel points and many of the accents were later additions to the text, inserted by the Masoretes. Some still defend the inspiration of the vowel points, but Tov’s explanation of numerous textual variants that flow from both a lack of vowel points and from the originality of paleo-Hebraic script (and the long development of the language and gradual changes in the alphabet, and etc.) close the door against such stick-in-the-mud thinking.

Tov’s book details the pros and cons of different Hebrew texts, as well as discussing electronic resources and new developments in the study of textual criticism. His work is immensely valuable to anyone interested in learning about textual criticism, and of course is required for any textual scholars seeking to do work in this field.

Tov doesn’t add a theology to his textual manual, however. And this is what is needed to navigate OT textual criticism. After having read Tov, I’m interested in seeing some of the better evangelical treatments of the textual problems of the Hebrew Bible. I believe we have nothing to fear in facing textual problems head on. Seeing different literary editions of the text can fill out our understanding of the underlying theology of the Bible as we have it. Some of the work of John H. Sailhamer illustrates this judicious use of contemporary scholarship concerning the literary strata of the text.

Tov’s book is not law, and he sufficiently qualifies his judgments. He stresses that textual criticism, especially for the Old Testament, is inherently subjective. It is an art. And those who don’t recognize that, are especially prone to error in this field. This book equips the student to exercise this art in the best possible way. Tov walks the reader through evaluating competing textual variants, and his study will furnish the careful reader with all the tools to develop their own approach to the text. Tov’s findings won’t erode the foundations of orthodox theology. I contend that they will strengthen it. As with NT textual criticism, paying attention to the textual details has unlooked-for and happy consequences. It strengthens exegesis, and allows for a greater insight into the meaning of the text. And it can build one’s faith.

Bible-geeks, aspiring scholars, teachers and students alike will benefit from this book. Understanding the current state of OT textual criticism puts many of the NT textual debates into perspective. Christians don’t know their Old Testaments well enough, and studying the text to this level is rare indeed. I encourage you to consider adding this book to your shelf, and making it a priority to think through the challenges surrounding the text of the Hebrew Bible.

Author Info:
Emanuel Tov is J. L. Magnes Professor of Bible at the Hebrew University in Jerusalem and Editor-in-Chief of the Dead Sea Scrolls Publication Project. Among his many publications is The Greek and Hebrew Bible-Collected Essays on the Septuagint (1999).

Where to Buy:
  • Christianbook.com
  • Amazon
  • direct from Fortress Press.

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

Book Briefs: “A Quick Overview of the Bible: Understanding How All the Pieces Fit Together” by Douglas A. Jacoby

~ Bob Hayton

There have been many books created with the goal of introducing people to the Bible. Hermeneutical guides, Bible handbooks, “Cliff’s Notes”, and excerpts from various books of the Bible. Sometimes the attempt to introduce a newbie to the Bible results in an enormous and unwieldy reference book, while other times the end result is a neutered book that fails to capture the beauty and power of the world’s greatest book. Douglas A. Jacoby has given us what may be the best designed and most user-friendly yet faithful and in-depth introduction to the Bible. A Quick Overview of the Bible: Understanding How All the Pieces Fit Together looks to be an amazing little book which will fill a needed role. And it comes complete with an online resource for how to use it in small groups and SS classes too.

The book hits on many of the questions people have today, such as why the God of the OT is so mean, and if there really is a unity to Scripture. At the same time, it covers basic facts, names, places, geography and the sorts of things a handbook would cover. Then again, the book introduces the reader to each genre of Scripture covering most of the Biblical books as well. A historical storyline is provided too, which helps situate the books and the overall message of Scripture. Themes and theological development are highlighted, and Scriptural allusions are as well.

The book stays practical but informative, it comes at Scripture from a believing standpoint, yet is careful to not be overly sectarian. It is the sort of tool that almost any Bible teacher could pick up and use as a starting point for an overview class, filling in any perceived gaps or clarifying any different emphases with their own perspective. The format of the book includes pictures, maps, charts and graphs as well as a clearly outlined presentation. And the discussion is succinct and clear above all, which helps keep the work limited to around 250 pages with a very readable font.

This book excites me, and I’m happy to have been able to review it. I hope it will be a help to many in the church, both those who want to read Scripture but need guidance, and those who want a refresher on seeing how all the disparate parts of Scripture fit together into a single and compelling story.

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

Disclaimer: This book was provided by Harvest House Publishers. 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.