Some Recommended Introductions to Christian Ethics

Sometimes the variety and range of options of books makes it difficult to know where to begin in the study of any given topic. Whereas a few years ago we would have had to rely on the personal recommendations of a friend or acquaintance, and what was available in our local library or bookstore, now the entire catalog of human knowledge is, seemingly, open to us at all points. This is really great, if you have a starting place in mind or an existing framework from which to begin. For those simply trying to get a toehold in a new topic, the options can be paralyzing.

This post was written because I have had several people ask me what books I would recommend to begin the study of Christian ethics. The list is based on my own preferences and those that I would recommend to people who are reasonably well-read and who share at least some of my presuppositions about the nature of Scripture and the truthfulness of orthodox Christianity. In other words, I am going to make recommendations that are consistent with an orthodox, evangelical Christianity. There may be significant books on philosophical ethics, Roman Catholic ethics, or some sort of modernistic Christianity that others might see as invaluable. However, my point is to lead people deeper into the mystery of faith in Christ Jesus, not toward the apparent brilliance of writers in another faith. There are many books about particular topics within ethics that are useful, too. I have selected these as introductions, not endpoints.

Mere Christianity, by C. S. Lewis

This in not a textbook on Christian Ethics, per se. However, in his defense of a basic, orthodox Christianity, Lewis writes about ninety pages of his apologetic work—about a quarter of it—on what amounts to Christian Ethics. This is helpful, because it demonstrates the integration of Christian Ethics into the broader theological ideas of Christianity. The way we live is an apologetic and it is a demonstration of what we truly believe. For those new in the faith, Mere Christianity is an excellent place to start when trying to figure out how to live morally.

An Introduction to Biblical Ethics, by David W. Jones

Biblical Ethics is a subset of Christian Ethics, but this is the place that many evangelical Christians would do well to begin. Absent from the book are discussions of the categories of philosophical ethics, because the assumption behind this volume is that the reader believes Scripture to be trustworthy as a source of moral authority. This is a volume that teaches readers to reason well from Scripture to moral application. Jones writes with clarity and grace, with a fine balance between demonstrated research and transparency to make this useful for beginners who are primarily interested in how to read Scripture better. This is lean on particular application to current events, but long on methodology.

Invitation to Christian Ethics, by Ken Magnuson

This 2020 volume is a good, current survey of the field of Christian Ethics from an evangelical perspective. Magnuson introduces various philosophical and theological frameworks for moral reasoning, but the focus is on reasoning well from Scripture. This is a book that is helpful if a reader is trying to figure out why different systems of moral reasoning end up with different ideas. After laying out his basic framework, Magnuson then moves on to discuss various contemporary ethical issues, working through them from a scriptural foundation.

The Doctrine of the Christian Life, by John Frame

Frame’s book is a hefty volume, but it is a solid way to begin an ethical journey. I love John Frame’s approach and have been deeply influenced by it. However, his triperspectivalism is distinct from many other approaches and likely to be less common in future years. I have a deep attachment to DCL and all of Frame’s work, but his approach will retain popularity primarily among conservative Presbyterians in the years to come. At the same time, if a reader is looking for a different approach to complement their understanding of Christian Ethics, Frame provides a deeply theological, Scripture-saturated book written from a Reformed perspective.

Ethics as Worship, by Mark Liederbach and Evan Lenow

This book is a 2021 volume that combines some features that I really like. It is a full introduction to Christian Ethics textbook, with a survey of various philosophical approaches. It is primarily driven by Scripture as the source of morally authoritative guidance for our age. Ethics as Worship includes application to many of the major, contemporary moral issues. All of this puts it in the solidly introductory camp and makes it quite useful. In addition, Liederbach and Lenow also have an explicit focus of living the moral life as an act of worship. This is a subtext in most evangelical ethics texts, but this book makes it overt. I’ve read it once and enjoyed it. I need to read it and use it more to fully evaluate it, but it is a good, useful book that I commend for its faithfulness, readability, and doxological emphasis.

Reformed Ethics, by Herman Bavinck

Volume 2 just released a few months ago. I haven’t finished it. However, volume 1 is clearly a treasure and I anticipate that the final two volume will continue the legacy. Bavinck is one of my favorite theologians. He does ethics from a theological framework in the Reformed tradition. His approach will connect well to Jones, Frame, and, to a reasonable degree, with Liederbach and Lenow. Bavinck is not going to cover contemporary issues, since he wrote a century ago. However, what you see is non-performative reasoning from someone who was grappling with modernity, outside our specific culture, and dealing with the same source text—Scripture—that we are using. His application requires a little translation, but this is helpful. Bavinck’s Reformed Ethics are a good historical approach that can be used to encourage thoughtful application of orthodox theology and scriptural reasoning in our day.

Resurrection and Moral Order: An Outline for Evangelical Ethics, by Oliver O’Donovan

This is the last book on this list for a reason. It is a very difficult book to read, but it is also very important. O’Donovan’s work is essential for a full understanding of what it means to think morally as a gospel-focused, theologically orthodox believer. This is a book that demands slow reading and often repeated reading. It was not until the third time through the book that it made sense to me, but once it ‘clicked’ everything fell into place and it helped unlock a more complete process of moral reasoning through Scripture. This is the Brothers Karamazov of Christian ethics; it is very hard work, but it is very much worth the effort.

This is not an evaluation of all the ethics books on the market. There are certainly others that are good and helpful. This is where I think someone should start as they seek to understand Christian ethics better.

Conservatism: An Invitation to the Great Tradition - A Review

Early in 2020, many conservatives mourned the passing of Roger Scruton, one of the most articulate and consistent voices of conservativism in the 20th and early 21st century. Scruton left behind a legacy of books, interviews, and thoughtful critique of the world that were sometimes masked by the controversy inducing reactions that his non-conformist thought had in an increasingly hostile and progressive world. But Scruton was, if nothing else, consistent in offering an invitation to all parties to join him in appreciating the good, the true, and the beautiful.

One of his last books, Conservatism: An Invitation to the Great Tradition, is an outstanding example of Scruton’s careful thinking and ability to express himself. This book traces the intellectual roots of the social and political conservatism back to its roots as an opposition force to classical liberalism beginning in the Enlightenment.

In the contemporary social and political arena, especially in the United States, there has been an oversimplification of the shape and impact of worldviews. Because the US has two parties, there is sometimes an assumption that one is either “progressive” or “conservative.” Since many of the progressive policies and proposals are objectively bad and obviously unjust, this has led to conservative being defined as a reaction to those evils. But that means that “conservatism” as it is witnessed in contemporary American politics is really just a different flavor of progressivism.

In contrast, Scruton argues, “Conservatism emerged at the Enlightenment as a necessary counter to the excesses of liberal individualism, and its arguments are as valid and relevant today as they were when they first began to take shape in the seventeenth century.” This very short book, written in accessible prose, is an invitation for those who consider themselves conservative or are dissatisfied with what passes for conservatism in contemporary politics to find intellectual roots in something that transcends the battles of the talking heads in our day.

The book is divided into six chapters. Scruton begins with pre-Enlightenment philosophy. He claims that modern conservatism (rightly defined) has its roots in Aristotle, particularly in his Politics. Scruton notes, “The most important input into conservative thinking is the desire to sustain the networks of familiarity and trust on which a community depends for its longevity.” This is a radically different thing from the rabid pursuit of individual liberty that characterizes a great deal of conservative (really libertarian) thinking today.

In Chapter Two, Scruton shifts to the birth of philosophical conservatism. He considers the works of the American founders, of Adam Smith, Edmund Burke, and others. As a movement, conservatism stood in opposition to radical individualism. Chapter Three discusses the early influences of conservatism in Germany and France. Especially in light of the radical liberalism of the French Revolution, Scruton notes,

“Only where customs and traditions exist will the sovereignty of the individual lead to true political order rather than to anarchy; only in a community of non-contractual obligations will society have the stability and moral order that make secular government possible. . . . Liberalism makes sense only in the social context that conservatism defends.”

Scruton offers a surprising appreciation for Hegel in this section of the book.

The fourth chapter outlines the shift from political conservatism to cultural conservatism. In the face of political liberalism and economic displacement, there was a significant cultural movement to preserve the sense of the good, true, and beautiful that enabled the foundation of the liberal worldview. Chapter Five shows how conservatism has interacted with socialism. A key point in Scruton here is that, though there is overlap between some of the thinking between economic libertarians and conservatism, there is not a total overlap. However, socialism is caustic to social connections and, thus, has typically been opposed by conservatives whether it has taken the form of communism or a softer version of socialism. The conservative has traditionally resisted the dehumanizing aspects of excess industrialization and the dehumanizing effects of socialism simultaneously.

The final chapter outlines the present state of conservatism. He writes,

“Modern conservatism began as a defense of tradition against the calls for popular sovereignty; it became an appeal on behalf of religion and high culture against the materialist doctrine of progress, before joining forces with the classical liberals in the fight against socialism. In its most recent attempt to define itself it has become the champion of Western civilisation against its enemies, and against two of those enemies in particular: political correctness (notably its constraints of freedom of expression and its emphasis in everything on Western guilt) and religious extremism, especially the militant Islamism promoted by the Wahhabi-Salafi sect. In all these transformations something has remained the same, namely the conviction that good things are more easily destroyed than created, and the determination to hold on to those good things in the fact of politically engineered change.”

Conservatism is both critical of what passes for that movement in contemporary parlance, and corrective, in that it offers a vision of what conservatism should be. Whether one agrees that pursuing the good, true, and beautiful is a worthwhile endeavor, this book is a helpful introduction to the intellectual roots and basic contours of a significant movement in the history of the West.

Conservatism: An Invitation to the Great Tradition

By Roger Scruton

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Live Not by Lies

I remember the night the Berlin Wall fell and the world seemed to change overnight. The bogeyman of so many stories ceased to be quite so real as in the Soviet Union dissolved in the following years.  It seemed like a significant phase of history, if not history itself, had ended by declaring Western capitalistic democracy the victory.

However, I met a Ukrainian exchange student while I was at college who told me that things weren’t quite as simple as they seemed. And then, when listening to a missionary speak in the early 2000’s, I learned that portions of the former Eastern Bloc were still “pink”—the formal police state may have ended, but many of the Communist thought processes were still in place under new leadership.

Then, in more recent years we’ve seen the increasing popularity of Che Guevara t-shirts in the U.S.—an amazing ploy to market the image of a Communist thug using capitalist principles. There have also been an increasing number of people that are willing to declare that the First Amendment should be abolished, full on Communism is desirable, and mass murderers like Stalin and Lenin are to be preferred over America’s founders. Add to that the weird logic by which anyone who doesn’t agree with racially based discrimination against whites is racist and we find ourselves in a topsy turvy world in which it is not hard to imagine attempts to force orthodox Christians underground.

Live not By Lies

Rod Dreher’s recent book, Live Not by Lies, is a warning of the possibility of “soft totalitarianism” in our future. As Progressives celebrate the latest invention of alternate reality in the pursuit of the deconstruction of humanity, there are an increasing number of people on the political left calling for the punishment of those who disagree with their orthodoxy. Do you affirm the innateness of sex within biology? Then you must not be allowed to work in a public-facing job. Do you still hold to the fundamental human understanding of marriage as a union (romantic or not) between people who are of biologically distinct sexes? Then you should be hounded from the public square and humiliated, if you are not physically harmed. There is an ever-thinning wall of civilization between reality and the coming storm. Anyone who denies the possibility of soft totalitarianism is not paying attention.

Dreher’s book takes its title for an Alexander Solzhenitsyn essay. Solzhenitsyn’s Gulag Archipelago is a masterpiece that traces the evil of Soviet socialism through the experiences of many people who passed into, if not through, the grinder of the Gulag system. That larger work was intended to expose the horrors of the hard totalitarianism of the Soviets to a world that had frequently glamourized it. Solzhenitsyn’s essay speaks to those who are being called to deny truth to live at peace. In other words, to those who are facing a soft totalitarianism. The essay is a call to live in truth and not to succumb to lies for the sake of comfort.

What Solzhenitsyn warns against in his essay, and Dreher discusses, is a soft totalitarianism. This is a term defined more clearly by Vaclav Havel, a dissident poet who because a longstanding president of Czechoslovakia after the people peacefully ousted the Communist regime. As Havel documents it, particularly in essays like his “Power of the Powerless,” the Communist rule in much of the Eastern Bloc countries was driven by internal social pressure rather than by tanks, guns and dogs. There was a real threat of police enforcement, in some cases, but the deeper threat was through social ostracization and removal from the marketplace based on non-conformity to the untruth of the Communist platform.

Soft totalitarianism is the condition in which someone who refuses to affirm the preferred worldview of the dominant social order can be effectively marginalized within society without formal coercion. Do you decline to wear a rainbow pin at work for pride month? There go your promotion opportunities. Does your business decline to post a Black Lives Matter poster for any of a number of valid reasons? Prepare for the fake, negative reviews, belligerent activists coming in to harass your employees and customers, and, perhaps, having your business set alight by “protesters” fighting against “fascism.” Did you post online about a political candidate disfavored by the “right” crowd? Be ready to be denied admission to a university or to have your children denied admission.

In hard totalitarianism conformity to the external constraints is generally sufficient. One need not believe or state that Communism is good to get by. One needs only avoid getting caught with more goods than allotted, show the right papers when required, and not actively and openly declaim the controlling regime.

Soft totalitarianism is much more insidious because it demands not mere conformity but expression of support for something that violates the conscience. This is what Dreher describes in Live Not by Lies as a possible near-future for the West, including the United States, and there is reason to believe he is at least partially correct. We may be nearer or farther from the point where certain beliefs—common among humans for millennia—are ruled entirely out of bounds in polite company. What cannot be denied is that such a soft totalitarianism is the overt goal of an increasing number of people, especially those on the political left. It also cannot be denied that technology is making it easier to enforce soft totalitarianism through corporate and governmental means.

Dreher’s book is a call for Christians to hold fast to truth, but also to be prepared to go underground to avoid what he views as an inevitable and near-at-hand persecution. He combines research from sources like Havel and Solzhenitsyn with contemporary interviews with those that survived under Communist regimes to create a very readable, journalistic volume that may be helpful in preparing for the storm to come.

Analysis

If one approaches Dreher’s work primarily through his books, the content of them appears quite different than if one follows Dreher’s blog. Being fair in reading Dreher’s books requires reading them as a distinct genre from his online work.

I have not seen Dreher describe his work this way, but his three most recent books form something of a trilogy. If readers begin with Crunchy Cons, followed by The Benedict Option, and then come to Live Not by Lies then you will find a helpful, cogent, and perfectly reasonable stream of thought that is quite helpful. In fact, reading the books together might be the simplest way to avoid seeing Dreher as excessively reactionary.

Though the books span more than a decade of a rapidly shifting culture, they all tie together to form one consistent message: there is an objective reality that explains the order of the world and we should seek to live in a way that honors that. To the extent that cultural forces demand that we deny the objective reality of the world, we must be prepared to resist and hold fast to our witness to the truth.

Critiques of Dreher’s work are generally muddled because part of his vocation is to put out content for The American Conservative on a regular basis. He has a blog to feed to stay relevant and employed. He also is very engaged with his readers, who through their networks have access to some of the worst examples of progressive thought and social abuses. As a result, Dreher’s primary public discourse is often reactionary and colored by the conduits through which he gets his material. Because he is publishing in the moment, there are times when his takes turn out to be factually incorrect or unhelpful as part on an ongoing public conversation. Immediacy can be detrimental to nuance. That is the nature of a journalistic blog and Dreher does not escape that.

Dreher’s books are much more carefully constructed than his blog posts. In much of the discussion of The Benedict Option after its publication, it became clear that many critics had not read that book, but were instead responding to what Dreher had blogged about. I expect the same to be true of Live Not by Lies. It really is helpful to keep the two genres of Dreher’s work separate, because his books are much more consistently balanced and carefully argued than his blogs.

Time will tell whether Dreher is right or wrong about the oncoming soft totalitarianism. I tend to think that he is right that we are trending that direction, but that it may take longer than he thinks to get there. However, the power of algorithms, the ubiquity of social media to be engaged as a citizen, and the lack of catechesis among Christians may turn out to make Dreher’s concerns nearer than I suspect.

Whether the timing is right or not, the central message of Dreher’s most recent book is correct: Christians need to improve the way we live in the world, but not of the world. All signs point to an increasingly progressive shift in the anti-culture that surrounds us, which is largely alien to reality. The Church will increasingly need to find ways to live in ways consistent with truth, in a society that considers truth repugnant.

A Concluding Caution

There is no question that we live in a polarized world that is becoming increasingly hostile to a Christian worldview. However, within that context there is a strong tendency to seek allies in the fight. So, if the progressivism of the Left is bad, then we align our selves with the political and social forces on the Right. Or, if the xenophobia of the Right is bad, then we align our selves with the “inclusivism” of the Left. If one side is wrong, then the temptation is to default to the opposite extreme, or at least to tolerate extreme views on one’s own side.

Truth is not the property of Right nor Left. Neither is it something that is “centrist.” Approaching questions of truth from a primarily political angle, rather than one driven by ontology and epistemology is reactionary and unhelpful.

Even as we join coalitions in resisting soft totalitarianism, we have to be careful that we do not allow their different conceptions of truth to sway us from the True Truth of Christianity. Being a Christian dissident is like being an Ent: We are not really on anyone else’s side, because no one else is really on our side. That is to say, while we may share a common goal of resisting a creeping soft totalitarianism, our ultimate goal is to the spread of the gospel to every tribe and tongue and nation. In the first goal we may find ourselves in agreement with nationalists or atheists. Regarding the ultimate goal, we will find ourselves alone. There is a strong temptation when we find a point of alliance on an important goal to neglect the ultimate goal and to fail to see points at which pursuit of the ultimate goal may cause us to compromise on other significant objectives.

Dreher’s book does not displace True Truth with resistance to soft totalitarianism as the ultimate goal. However, because it is a book about the second and not the first, incautious readers may find themselves driven toward that extreme. Our duty as Christians is to the True Truth, which should always remain our ultimate goal in whatever political circumstances we find ourselves.

Live Not by Lies: A Manual for Christian Dissidents

By Dreher, Rod

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NOTE: I received a gratis copy of this volume with no expectation of a positive review.

The Reading Life - A Review

For the publishing companies that hold the rights to the works of C. S. Lewis, his continued popularity has been a regular stream of income for decades. Whoever signed that contract with Lewis and, later, his literary estate, probably has a plaque somewhere in the building.

Over the years, revenue from Lewis’s work has been increased by repackaging some of his essays under different titles. The list of titles overlap across volumes published under his name, but to get access to a comprehensive set of Lewis’s shorter works has traditionally been very expensive, due to the sheer number of titles that one had to purchase. (There is actually a single volume collection of Lewis’s essays and short works, but it is out of print, expensive, and hard to come by.)

I am, as a result, a little skeptical when gift-sized books with excerpts of Lewis’s work are published. Some of those volumes add little value to Lewis’s legacy, but consist of quotes everyone knows or repackaged portions of his already popular works. They are cotton candy for those who like Lewis, but don’t want to go through the work to thoughtfully engage his lengthier works.

The recently published volume, The Reading Life: The Joy of Seeing New Worlds Through Others’ Eyes, is a welcome surprise. It manages to present Lewis’s thoughts on a particular topic while increasing interest in Lewis as a whole. In short, this short book of Lewis excerpts is more than a marketing ploy, it is a quality contribution to Lewis studies.

Those that are only somewhat familiar with Lewis are often surprised by how much he wrote. Beyond his A-side books, like The Chronicles of Narnia, Mere Christianity, and The Screwtape Letters, there are a wide range of equally or more significant books—his B-side books--that many people never touch and are generally unaware of. The Reading Life includes a number of passages from Lewis’s more popular works, but also includes extended sections from some of his less well-known writings. There are also excerpts of letters in the back of the book, which illuminate Lewis’s thoughts on the subject from a less-formal context.

The result of the careful curation of Lewis’s writing on reading is that those interested in seeing what Lewis has to say about this particular topic now have what amounts to a curated index of passages to use for further research. Those that simply want to geek out reading something from their favorite author on their favorite topic will also find benefit, as the passages chosen are lengthy enough to be engaging and give a sense of Lewis’s style. In short, this book is valuable to the researcher and to fan, though for different reasons.

This is no work of stodgy, formal scholarship. But it was an enjoyable way to spend a few hours comfortably curled up in my armchair. It was fun to enjoy the curated volume without feeling like I had descended into a kitschy puddle of sentimentalism. I commend this book to those who enjoy C. S. Lewis and reading.

The Reading Life: The Joy of Seeing New Worlds Through Others' Eyes

By C. S. Lewis

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NOTE: I received a gratis copy of this volume with no expectation of a positive review.

Pursuing an Earthy Spirituality - A Review

When someone refers to something as “spiritual” it often conjures the image of something ascetic, disembodied, or concerned with something other than the physical world. That impulse is a result of gnostic impulses that are foreign to biblical Christianity. In truth, while there is certainly division between body and soul in the human, our earthly life is a significant part of our spirituality.

C. S. Lewis’s writing is powerful on many levels, which is part of the reason he remains popular today. One of the themes that makes Lewis so helpful is idea that joy is attainable on this earth as embodied beings. That is, Lewis teaches his readers that our bodily lives have value, can bring glory to God, and can be a source of delightful worship as we live, eat, and love.

Gary Selby traces the theme of embodied worship in his book, Pursuing an Earthy Spirituality: C. S. Lewis and Incarnational Faith. Selby contrasts an earthy spirituality to a “negative spirituality,” which emphasizes solely spiritual goods.

After a brief introduction, the book is divided into eight chapters with a short conclusion. Chapter One begins, not surprisingly, by analyzing what Lewis meant when he wrote of Joy. The second chapter considers the nature of God as a good creator who wants his creatures to delight in him through creation. Chapter Three explores the negative spirituality Lewis grew up with, which still plagues so many Christians. In the fourth chapter Selby considers a Lewisian spirituality, which calls believers to be both conscious of good things and to choose the good over the lesser. Chapter Five delves into the formation of character through a Lewisian spirituality. The sixth chapter applies the positive spirituality found in Lewis to the physical life, especially to eating, which is a significant topic in Lewis’s fiction. Chapter Seven deals with seeking out community with those whom we might otherwise avoid. In the eighth chapter, Selby explains an earthy spirituality can positively impact our hope of heaven. The conclusion ties the book together by revisiting the topic of joy.

More than five decades after Lewis’s untimely death, many of the possible topics about Lewis’s life and work have been written. There have been favorable biographies, critical ones. Dissertations of varying content and quality have been composed. For the most part, books about what Lewis said about particular topics have been written. There is, within the field of Lewisiana, a growing danger of repetitiveness or digression into meditations about “what Lewis means to me.”

Pursuing an Earthy Spirituality manages to avoid the status of retread. There is a great deal in this volume that overlaps other treatments of Lewis, but Selby writes well, thinks clearly, and presents Lewis in a way that is both helpful and interesting.

This is a book that does well by pointing the reader back to Lewis. It should be read after one has already read a great deal of C. S. Lewis, since Selby is integrating themes from across Lewis’s canon. Readers who have read The Chronicles of Narnia and a few of Lewis’s shorter non-fiction works will probably feel a little lost in this book. Those who have feasted on the Space Trilogy and many more of Lewis’s essays and non-fiction books will find Pursuing an Earthy Spirituality very engaging and delightful.

As such, this is a volume that belongs on the shelves of those who enjoy and have deeply read the work of C. S. Lewis. I expect to find myself referencing this volume in years to come as I continue to think and write about Lewis’s work.

Pursuing an Earthy Spirituality: C. S. Lewis and Incarnational Faith

By Gary S. Selby

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NOTE: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

The Accidental Social Entrepreneur - A Review

Social entrepreneurship is the pursuit of business with social benefit as a primary concern rather than simply profit. In some cases, social entrepreneurship relies upon the intended social benefit as the chief marketing point. In the best cases, the entrepreneurs provide a good, needed service at a competitive price, but distribute profits with something other than the bottom line or shareholder value as the primary concern.

A reasonable profit is a good thing and necessary for a humane economy. Entrepreneurs generally risk their livelihood for their business. Profits allow business to continue, entrepreneurs to feed their families, companies to expand, and more people get jobs that support their families. Poverty will not be ended without business.

In The Accidental Social Entrepreneur, Grant Smith outlines his own life experience as a social entrepreneur. In a memoir-style book, he covers the successes, challenges, and failures he has experienced while running his Hand In Hand company with several faces and outlets. In one of its most significant aspects, Smith’s company became one of the largest home construction entities in Kenya.

Smith recognizes that business is a good thing. When run justly, companies provide opportunities for employees to feed their families. In Smith’s accounting, justice includes remunerating workers in proportion to the value they add to the company rather than as little as the market will allow. So, for example, although unskilled labor is paid near-starvation wages in Kenya, Smith’s construction company chooses to pay a significantly higher wage that ensures greater financial stability for those laborers. It works in this particular application because the profit margins for home construction in Kenya are very high. The difference between the market rate and the rate his company pays is found in the profit taken by the company itself.

For Smith, social entrepreneurship means building businesses that meet legitimate needs at a competitive price, providing a decent (though by no means extravagant) living for workers in proportion to the value they add (he is very big on merit based pay), and using a fair portion of remaining profits to invest in other charitable activities. Investors in Smith’s various schemes get a benefit, but that benefit is limited by other goals that the investors agree to in advance. Smith runs companies, but they are companies that take all stakeholders into account.

The Accidental Social Entrepreneur is an encouraging volume. It celebrates the good of business for creating wealth and freeing people from poverty. It also introduces a paradigm of valuing something besides maximizing profits to the discussion. Smith’s book strikes a healthy balance between recognizing the good of markets and considering the potential harms of markets.

Although he does not state it directly, Smith does seem to lean toward the moral superiority of his company’s practice of redistributing up to 85% of profits to more direct charitable causes. It is commendable that Smith decided to do so, but by no means morally obligatory. In some cases, by choosing to distribute profit rather than reinvest in other ventures, Smith may have made his company’s endeavors more difficult. This is by no means the major emphasis of the book, but more discussion would have been beneficial.

Another helpful aspect of this book is Smith’s honesty about times that his endeavors failed. In some cases, he even admits the mistakes that prevented entrepreneurial efforts from being successful. This adds value to the book, because it shows that the life of the entrepreneur is not necessarily a straight line toward success or failure. Rather, the entrepreneurs should expect ups and downs, successes and failures that hopefully contribute to the general good of society.

Hopefully, The Accidental Social Entrepreneur inspires some readers to take a step toward building a business with society in mind. Even if they take a more profit-oriented approach than Smith, the world will be a better place. Pastors and lay leaders in church would benefit from reading the book. It could shape social endeavors facilitated through the local church.

The Accidental Social Entrepreneur

By Grant Smith

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Note: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

Creation and New Creation - A Review

The doctrine of creation has largely been swallowed whole in evangelical and fundamentalist circles by questions of the age of the earth. For example, theology texts like, L. S. Chafer’s Systematic Theology, Charles Ryrie’s Basic Theology, and Elmer Towns’s Theology for Today deal with the creation as a question of origins. For Chafer, this discussion is embedded in a chapter about the doctrine of man, rather than in a standalone chapter. Wayne Grudem’s Systematic Theology has a chapter on the doctrine of creation, but the questions he seeks to answer are, “Why, how, and when did God create the universe?”

These are not unimportant questions or unworthy of discussion. However, the age of the earth and the exact time that it took God to make something from nothing does not exhaust the depth of the doctrine of creation by a longshot.

In a recent book published by Hendrickson, Sean McDonough does a masterful job highlighting the importance of the doctrine of creation, especially as it relates to the new creation. He rightly recognizes that God’s first creation project was always intended to simply continue into his future creation project, with ongoing creation (or providence) in the middle.

The book is divided into nine chapters. Chapter One shows how closely the new creation is connected to the account of the original creation. The second chapter deals with the nature of God as creator, since it is vital to understand his nature to recognize the distinctions between him and what he has made. In Chapter Three, McDonough presents various theories why God made the world. In the fourth chapter, the topic of the relationship of time to the created order is considered.

Chapter Five considers the nature of creation ex nihilo, in particular evaluating the relationship of God to his creation. In the sixth chapter, McDonough discusses the influence of Plato’s dualism on the Christian tradition’s understanding of creation. In Chapter Seven, the question of how creation was made is considered. This leads McDonough to consider the place of humans within creation in the eighth chapter. And, in Chapter Nine, the beauty of the world and its value for God and as a testament to God’s goodness comes to the fore.

Creation and New Creation: Understanding God’s Creation Project is largely an expository book. McDonough presents a survey of Christian thinking, digesting theological writing from Irenaeus to Karl Barth. The overall position McDonough presents is well within the boundaries of Christian orthodoxy, and he handles those on the fringes fairly with appropriate criticism.

The most significant aspect of this book is that it serves as a reminder to Christians that creation is not something that happened at some hotly debated point in the past. Rather, creation began when God spoke all things into existence out of nothing, but it is ongoing as he sustains the world by the power of his word, and will eventually be brought to perfection in the new creation when all things are made new. This has been God’s plan from the beginning and it is so much bigger than an argument over the number of hours in a day, the compatibility of scientific theories of origins, and a discussion of human origins.

Connecting creation to new creation emphasizes the telos of this world. God intended his handiwork of a purpose, and it is trending in a particular direction. His will cannot be foiled. This is a liberating reality. It frees us to delight in the goodness he has created while looking forward to the beauty of the renovated creation, once the sin has been purged. This book is an important one, particularly for evangelicals, seeking to remediate the lack of vigorous treatments of creation in our tradition.

Creation and New Creation is a valuable book. McDonough writes well and demonstrates that he has done extensive research. This is a volume that will be best suited to people with theological training or extensive reading in their backgrounds. Those that are equipped to engage with it will find it well worth their while.

Creation and New Creation: Understanding God's Creation Project

By Sean M McDonough

Buy on Amazon

NOTE: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

Ten Significant Books from 2018

Unlike many other recent years, much of my reading this year has been in older books, particularly those of C. S. Lewis because I have been writing on Lewis and editing a volume about him. However, there are still quite a number of recent books that I read in 2018 that are worth recommending. This post is a list (in no particular order) of the ten books that I reviewed that I believe to be the most important and helpful of 2018.

The links in the bullets below go to longer reviews that I wrote for the books.

1.       Disruptive Witness – Alan Noble’s book, which released this spring, is one of the best and most significant books I’ve read in a while. Noble really gets contemporary culture and his diagnosis of the dangers of our consumeristic approach to identity are spot on. If you haven’t read this book, you should consider picking it up.

2.       On Reading Well – If you love reading, you’ll likely enjoy this book. English professor, Karen Swallow Prior, leads her readers through a number of significant works of literature to show how reading carefully and consuming quality literature can morally form us. The book is good on its own, but would make for an excellent introduction and companion through a lot of classic literature.

3.       How to Think – It can be hard to navigate the online world with its diversions and distractions. Add to that the contentiousness of so many issues and the supposed anonymity of the internet and you have a recipe for losing one’s Christian character. Alan Jacobs offers a concise guide to thinking well in a crazy age. This is a book that is intended more for general rather than Christian audiences, but could benefit those inside the church a great deal.

4.       Superheroes Can’t Save You – Theology isn’t always fun reading, but Todd Miles proves that it can be in this excellent book on Christology. Miles critiques a variety of Christological heresies by showing how those heresies are like comic book heroes and why those images fall short of the true nature of the Son. I thoroughly enjoyed this book, even as someone who isn’t a huge comic fan, and see great potential for its use in training up a segment of the Christian population that can be hard to reach.

5.       The Year of Our Lord 1943 – Alan Jacobs makes a second appearance on this list with a book that examines the work of several Christian humanists in Britain around World War II. This was a pivotal time in Western culture, as the Axis powers threatened the existence of so many. In response to the threat to society, many of the offered solutions—particularly socialism and communism—seemed to be as dangerous. Jacobs follows these thinkers as they explore what it means to be human and how to help others become more human.

6.       They Thought They Were Free – This is not a new book, but it was republished in late 2017. They Thought They Were Free offers a journalistic approach to the rise of Nazism and the persecution of the Jews in Germany. The story that Mayer unpacks is revealing simply because it shows that the Holocaust was made possible by an incremental drift toward antipathy. Busyness and misinformation also played a significant role. There are too many parallels for our day to pass this book by without giving it a careful read.

7.       The Character Gap – Christian Miller has written an excellent summary of the need for and ability for people to improve their characters. Science is beginning to support the truth Christians have held to for millennia: people can develop character. Miller’s book is intriguing for a number of reasons, but it offers a helpful portal into the discussion of moral character that is increasing in secular circles.

8.       Living Wisely with the Church Fathers – Christopher Hall is an expert on patristics and this book brings his knowledge to bear in an outstanding treatment of early church history, particularly the history of ethics. What Hall shows is that many of the character concerns orthodox Christians have maintained (at least until recently) are consistent with the historic beliefs of the church. In other words, contemporary evangelicals aren’t the first group of Christians to be actively concerned for the life of the unborn.

9.       Faith Among the Faithless – This book is a study of Esther that helps contemporary Christians navigate a world that is hostile to authentic faith. Mike Cosper does a great deal to enhance readers’ understanding of the book, debunking a fair number of myths along the way. This is a helpful companion to a study of Esther because Cosper works to explain the context and translate it to contemporary examples.

10.   Practicing the King’s Economy – In a crowded field of “faith and work” books, this volume is the combination of theory and practice that the church needs. Holt, Rhodes, and Fikkert honor the power of the free market to bring about justice, but also point toward the need for more than just a free market. The lessons on why Christians need to be concerned for our neighbors are followed closely by examples of how that concern can be worked out in the context of faithful Christianity.

Whether you are looking for a Christmas gift for someone this year or trying to plan your reading for the year ahead, these are some of the recently published books that I found especially helpful this year.