Between One Faith and Another - A Review

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It is difficult, at times, to understand different perspectives on the compatibility of religions. Or, perhaps to be clearer, I might say that it is hard to understand without caricature other people’s ideas about religions.

For example, for those raised on conservative Christian teaching, there is no question that Christianity is incompatible with dozens of others world religions. We have heard this asserted from pulpit, lectern, and printed page so often that it is clear to us that Buddhism conflicts with orthodox Christianity in ways that are irreconcilable. Truths are black and white. We can be absolutely certain of most things. The law of non-contradiction reigns supreme. This is the perspective on religion known as exclusivism.

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And yet, many hold to the notion that all religions are somehow leading people to climb the same mountain, though via different paths. Though Jesus claims to be the way, the truth, and the life, some suggest that his illumination shines through the teachings of other world religions such that all provide a functional path to God. In its most benign forms, this perspective on religion teaches that there is some truth in all religions, and therefore no conflict between them in the absolute core. One might make progress toward salvation (whatever that means) as a Christian, Buddhist, Hindu, or Muslim. This view is often called inclusivism.

There is a third perspective on religion, which is called pluralism, that argues we just don’t know which of the religions has the truth (if there is one), but that all may have a piece of the truth. Those that propound this view typically trot out the illustration of blind men feeling different parts of the mountain, an image which Lesslie Newbigin and others have helpfully identified as arrogant presumption of omniscience on the part of the speaker. This perspective often entails a sort of agnosticism, which asks the believer to wait and see before making final commitments.

In didactic texts, whether of the form used for indoctrinating children through Fundamentalist Christian worldview courses or those used to influence college sophomores in a world religions course, these perspectives are often presented triumphalistically. The pastor shows how the god of Mohammed is really vastly different than the God of Paul; the political science professor dons a head scarf and asserts that the two deities are really the same without understanding the basic theological issues; the tired, uninterested arm-chair philosopher argues for pluralism because he really wants people to stop arguing and killing one another over religion. These approaches and their related variants often tend to dismiss alternative perspectives without increasing understanding.

For those interested in understanding better the relationship between inclusivism, exclusivism, and pluralism, Peter Kreeft has written a new book, Between One Faith and Another: Engaging Conversations on the World’s Great Religions.

Summary

I was initially skeptical of this volume, because it is written in the form of a dialogue (or really a trialogue), which is not my favorite form of philosophy. I am also aware that Kreeft is a committed Roman Catholic who converted from evangelical Christianity, so he has a distinct perspective on the issue; I wondered how well he could represent the perspectives in this format.

My doubt, however, was ill-founded. Kreeft has produced a volume that will help people from all three perspectives to understand the others better. This is because, as Kreeft admits in his introduction, he has sympathies with each of the three characters and their perspective. Kreeft dealt the cards fairly when assigning roles and allowed the dialogue to unfold relatively naturally, without cheating arguments by exposing only flaws or highlighting only strengths.

The volume is a conversation between two students over the content of a world religions course. The atheist/agnostic rationalist is an exclusivist, seeing all the conflicts between different religions. He argues that not only do they conflict with one another irreconcilably, but that they are therefore all wrong; this the is character that sees the fatal flaw in all religions. He is the extremely rational college student who likes to blow the whistle on logical fallacies; sort of like your average Christian homeschooler, but without the background knowledge of Adventures in Odyssey.

The second main character is also a fellow student with the exclusivist, she is the inclusivist who believes that we’re all climbing the same mountain. She rightly notes the moral similarity between most world religions and, sometimes through an act of will, argues that religions have a common center and only conflict (or appear to conflict) in their practice. The rigorous logic of the exclusivist seems over harsh for this theologically liberal Christian.

These two characters engage in a Socratic dialogue after class, since both of them come off with understandable disagreements with the Professor. This is, perhaps, the most unrealistic aspect of the entire book: two people with different worldviews engaging in thoughtful dialogue over a long period of time. However, if the reader suspends disbelief, this is a helpful heuristic tool.

True to reality, Kreeft allows the debate between the inclusivist and exclusivist to wander afield and get mired into the predictable conflict over logic, non-contradiction, and compassion. However, here he inserts a third character, the pluralistic professor who tries not to present his view in class (and perhaps actually lacks a clear view) but simply presents the different religions with their strengths and weaknesses. This professor functions as a plot device to referee the debate when the students get off-track and caught in do loops of circular argument.

Analysis and Conclusion

Overall, the conversation is engaging and informative. There were several points along the way that Kreeft’s dialogue made me laugh out loud because he naturally inserted humor in an otherwise potentially dry discussion. The content of the conversation is relatively natural in its flow, though Kreeft thankfully cleaned up the rhetoric and expression of the speakers to make the debate more precise and linear than would be likely in a real, human conversation.

There are points throughout the volume that the reader is left a bit frustrated, since there is no clear hero, no matter the reader’s perspective. It's a good sort of frustration, though. The inclusivist, exclusivist, and pluralist all score points and all get scored on. At times, each is infuriatingly mired in his or her thought process. However, the characters do develop over the course of the volume, as they each accept the validity of the others’ viewpoints where appropriate. None of the characters “convert” to another perspective, though the rough edges are certainly worn off in several cases.

This is, in short, an example of the sort of conversation that should be happening in society, especially in higher education, but which too rarely occurs. Between One Faith and Another raises more questions than it answers, but that would make this a useful text for multiple audiences.

As a parent of a homeschooler, this is the sort of text that I might consider using in a high school world religions course. It covers many of the basic facts of various world religions, but gets to the more basic (and often ignored) question of how we should deal with the variety of religions.

This volume would be useful in a comparative religions course in a religious or non-religious higher education setting, because Kreeft does well at being even-handed throughout the conversation.

For the casual reader, like me, this volume is truly enjoyable. The conversation moves along, the content is clear and helpful, and the reader’s character is formed by sympathizing with people with whom one would otherwise naturally disagree. This is worth reading, even if simply for the enjoyment of it.

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

Recapturing the Wonder - A Review

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We are lost in a world that has largely lost its wonder. Small rectangles of sand and copper steal our attention from sunsets, changing leaves, and the very image of God that sits before us at the dinner table. The chemical composition of our food, often merely the presence or absence of some ingredient, is more interesting than its savor and preparation. The many little natural spectacles deemed near-miracles by previous generations have been explained scientifically, and are thus bore us. We are jaded and blind to the spectacular in a world filled with wonder.

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This should never be, especially for the Christian, but most of us fall into the malaise of modernity that saps the glamour from the glory-saturated world around us. We succumb to the continual bombardment of media, entertainment, and fragmented attention that reduces our ability to perceive the holistic wonder of creation.

Mike Cosper’s book, Recapturing the Wonder: Transcendent Faith in a Disenchanted World points us solidly in the right direction to fix what ails prevailing culture.

Summary

The book is broken down into seven chapters with a distinct introduction and epilogue. Each of the chapters consists of a prose explanation of what the problem is with a paired pathway that provides practical steps to diffuse the damage done by our loss of wonder. Cosper identifies seven problems: (1) disenchantment; (2) religiosity; (3) excessive self-awareness; (4) busyness; (5) unwarranted feelings of scarcity; (6) lack of community; (7) unregulated lifestyles. The pathways offer solutions: (1) re-enchantment; (2) grace; (3) seeing Scripture as alive; (4) withdrawing with God; (5) practicing abundance; (6) holding feasts; (7) creating a rule of life.

The bare lists in the paragraph above do little to convey the helpfulness of Cosper’s book. He really gets the wasting sickness that is modernity and its wayward children. His suggested solutions are not novel or New Age solutions, but delves into historical practices of the church to find solutions that were and are intended to make us more human.

Analysis and Conclusion

Few, if any, will apply Cosper’s program in whole. However, even if a reader gleans one or two selected practices, the benefit is likely to be significant. Re-enchantment has the potential bring joy back into life because trees are beautiful and the sky is alive. Understanding grace renews the sense of hope and lifts the weight of guilt. Experiencing the liveliness of Scripture blesses the reader who encounters a living God. All of these are very helpful.

One of the more intriguing practical suggestions in the volume is to hold a feast. Not a potluck, as most Baptists have experienced in full, but a massive meal with few distractions, bountiful food, and a purposed focus on the goodness of the One who gave it all.

Perhaps the most powerful idea in Cosper’s arsenal is of creating a distinct pattern of life that intends to inculcate godliness and communion with God. Here Cosper relieves the medieval monastic practices of their dutiful obligation and supplants it with the original purpose of the formal structure, which was to form the character of the monks. A rule of life doesn’t earn salvation; it furthers sanctification.

Recapturing the Wonder is a book that warrants reading several times. A first pass, perhaps, to diagnose and gain a sense of the whole. A second, deeper exploration that is supposed to determine which practices will be most helpful and can be best applied in your situation. It may be helpful to digest the book slowly with a spouse or with a group of friends with the intention of implementing practices incrementally that can restore a sense of humanity.

This is an excellent book. It can be read quickly and dismissed, but it has potential for enduring value. This is the sort of book that provides just the sort of remedy our harried society needs.

Note: I was given a gratis copy of this volume by the publisher with no expectation of a positive review.

Political Church - A Review

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As C. S. Lewis once wrote, “A sick society must think much about politics, as a sick man must think much about his digestion.” By this metric our society is very diseased. Even given the special focus on politics caused by it being a Presidential election year, society is excessively focused on politics because our society is a festering wound of dislike and division.

One might think a book on political theology would simply contribute to the excessive focus on politics and the sickening mix of politics and religion that we are seeing with the Religious Left openly lobbying for their flawed candidates and the Religious Right arguing for theirs, too.

However, in the hangover from this election, the church will do well to pick up Jonathan Leeman’s recent book, Political Church: The Local Assembly as Embassy of Christ’s Rule. This is the book on nutrition for the glutton suffering from indigestion after binging on junk food.

The thesis of Leeman’s book is that “the church is a kind of embassy, only it represents a kingdom of even greater political consequence to the nations and their governors. And this embassy represents a kingdom not from across geographical space but from across eschatological time.”

This would be a dangerous theory if Leeman were arguing that the church has the same political purpose as a parliament or congress. There is a difference between the church and the state; they have overlapping magisteria but different means of influence. Leeman’s vision of the church and the state is not of two kingdoms, but of a single kingdom with state and church reflecting the authorities of the current kingdom and the future kingdom, respectively. Leeman stands well within the Augustinian tradition via a deep interest, though not uniformity, with Oliver O’Donovan.

Summary

This is not an introductory volume on political theology. Leeman’s discussion is a distinct approach to the place of the church in contemporary politics, but understanding this volume requires a fair understanding of the various political theologies that he is critiques and is building upon.

At the same time, Leeman’s volume begins a step before many others do by addressing some of the basic questions that one must understand before attempting a political theology. The first two chapters of the volume address the important questions, (1) What is politics? and (2) What is an institution? The various meanings of these terms are discussed in some depth before moving on. Though Leeman leaves some flexibility in the terms for his own use, his discussions of historic definitions provide context for the remainder of the book.

The next four chapters outline a positive political theological using a biblical theology as a foundation. The chapters run along the progression of creation, fall, redemption, and restoration.

The chapter on creation places God at the center of all politics. He made this world and is the just and righteous judge of all things. It is his authority that is represented through the work of both the government and the church. The nature of politics is shaped by the nature of the creator God.

In dealing with the fall, Leeman goes beyond the actual original sin of the primal couple to discuss how falleness has influenced all human interactions since that time. Leeman walks through the biblical storyline to show how sin has influenced government and increased the need for its justice.

The chapter on the politics of the new covenant focuses on the ongoing need for the work of the cross to be done in public. This means repentance, forgiveness, and good natured striving for the common good. Leeman is careful to distance his view from theonomy. In fact, he notes that attempts to bring about the eschatological kingdom on earth now never end well. Instead, Christians should work to apply the gospel as much as possible to earthly situations as one would expect of citizens on the new covenant kingdom.

The last chapter deals with the politics of the kingdom. However, this doesn’t refer to the eschatological kingdom, but is an especial focus on the polity of the local congregation. Leeman exercises his Baptist muscles in talking about the importance of church membership, credo baptism, and right practice of the Lord’s Supper. These are elements of the church that prefigure the coming kingdom. By being faithful to justly administer its own borders, the church stands as witness to the kingdom that is to come. The church is a political body because its policies and ministry influence the world, though it begins at a very local, individual level.

Analysis

Leeman’s book is a helpful approach to political theology because it begins with the narrative of Scripture and asks what the text says about the church’s political engagement. By beginning with the ideas of Scripture and working out, he formulates a much more distinctively Christian political theology.

In other words, political theology generally begins with a vision of what good is, which is often derived from an interpretation of Scripture. However, most political theologies then apply an extra-biblical method to achieve the desired goods.

For example, the Social Gospel movement sought (or seeks) to bring about the kingdom largely through a Rawlsian approach to government that favors strong individualism and a preference for government engagement in solutions at nearly every level. This approach then creates an implicit need for the church to pursue justice by seeking greater government control and introducing more radical human freedoms. The church’s main role in this vision of political theology is as a lobbyist to influence the state’s earthly authority.

A similar criticism could be levelled against movements that are more theologically conservative, as well.

The point is that Leeman’s volume offers an approach that is designed to constrain the Church to her proper role in pursuing a right polity within her own area of influence. The message of the gospel as it is preached in the church should affect all of life, but the authority of the Church in the present age is somewhat limited. Leeman’s biblical theological approach to political theology helps to keep the church in her lane, and rightly focused on the gospel.

Leeman’s point is that the church is an inherently political institution. When it is functioning well, it cannot help but influence the world around with the message of the gospel. If the church fails to equip people and influence communities toward justice, as it is biblically defined, it has failed in its mission. However, when the church begins to engage in politics to increase redistribution of wealth through taxation or enforce certain moral codes through judicial means, then the church has exceeded its authority. Between these failures is the proper political role of the church.

This is a helpful resource for those who are familiar with the general content of political theology. Leeman’s approach is innovative and fresh. It is distinctly biblical. As such, it is a useful resource for those seeking to live rightly in our fallen world.

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

A Call to Be A Christian Missionary to Christians

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I reviewed a volume not too long ago in which Mark Tietjen presents the thought of Soren Kierkegaard in an attempt to convince the reader that reading Kierkegaard is a worthwhile activity for the contemporary church. I am inclined to agree with him based on his book.

What struck me as perhaps the most significant lesson from the book was the call to be a Christian missionary to Christians. This is the subtitle of the book and it largely describes how Kierkegaard saw himself. It is, in our day, perhaps a necessary task.

Seven Ways to Be a Missionary to Christians

The following extended quotation, drawn from the conclusion of his book outlines some ways Tietjen sees that Christians can be missionaries to other Christians, which is Kierkegaard’s overall ministry:

-               If there are some who are Christians in name only, then one can be a Christian missionary to such Christians.
-               If there are some who have inherited a perverted form of Christianity and know nothing better, then one can be a Christian missionary to such Christians.
-               If there are Christians who value created goods over the Creator, then one can be a missionary to such Christians.
-               If there are Christians who struggle to trust in God and his goodness, then one can be a Christian missionary to such Christians.
-               If there are Christians who fail to believe God can redeem even the least redeemable person, then one can be a Christian missionary to such Christians.
-               If there are Christians who lose hope that God’s kindness, forgiveness and redemption extend even to them, then one can be a Christian missionary to such Christians.
-               If there are Christians who ‘speak in tongues of angels,’ and so on, but have not love, then one can be a Christian missionary to such Christians.
Thus to be a missionary is not simply to convert the lost but to incarnate divine love in obedience to and imitation of Jesus Christ, the God incarnate. This could involve a fresh gospel message, works of love, words of nurture or the trust of one who construes me as neighbor who bears God’s image. The truth is that just as all Christians are called to mission, so too could all Christians use the message and love of the Christian missionary. Mission work quite simply calls others, all others, to God. (161-162)

Reshaping Missions to Mission

A necessary step into understanding what Tietjen is proposing, and what he claims Kierkegaard supports, is altering the concept of "missions." This is by no means a new conversation, but it is one that hasn't always found escape from the halls of academia.

In general terms "missions" refers to the concept of going out to evangelize, do good works, and spread the good news of Christianity. When you think "missions" think vocational missionaries, evangelistic meetings, and a focused effort to reach people who have not previously accepted the gospel.

The term "mission" encompasses those things, but it is an umbrella term that defines a broader range of activity. Advocates of the concept of "mission" are affirmative of focused evangelistic efforts, but also see the gospel importance of daily living. The faith and work integration movement has this vision. Every action has the potential to preach the gospel in some way.

Behind Tietjen's explanation of Kierkegaard as a Christian missionary to Christians is this understanding of the purpose of the Christian life. It broadens the pool of gospel workers to include all truly converted Christians and broadens the work that is considered to promote the advance of the gospel.

Speaking Truth to a post-Christian America

We live in a post-Christian America. Perhaps even a post-reality America. Although I do not believe that America was ever a "Christian nation" in the sense that the nation had a divine mandate or was especially blessed because of its faithfulness, I do see in the pages of history a general Christian consensus.

Obviously that consensus has decayed. And yet, a form of cultural Christianity continues on. This is the sort of Christianity that allows people voting for an immoral, authoritarian candidate for the highest office in the country to claim that he is somehow chosen by God for the office. (Which he may be, just not for the reasons they suppose.) Many of these people claim to be "Evangelical Christians," but do not darken the doors of any church on a regular basis. This is the sort of Christianity that needs Christian missionaries.

Or, on the other side of the political spectrum there are individuals who brand every form of social deconstruction a form of "progress" and make public arguments that adherence to any sense of moral law outside of "judge not" is sub-Christian. There is a large block of such professed Christians in the United States that need the gospel as much as your Buddhist neighbor. They need a vision of the transformative power of conversion, where the Lordship of Christ is apparent over every corner of life.

This is the sort of application that Tietjen is calling for. The gospel must be evident in every area of the life of every Christian. I must say that on this point I agree with him wholeheartedly.

Kierkegaard - A Review

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Sometimes it seems like the Church is asleep at the wheel. Some Christians cheerfully abandon cherished beliefs and live as if the gospel didn’t matter. Others act like forgiveness is for wimps and neighbor love is best expressed by yelling arguments to someone securely wrapped up in a headlock. Søren Kierkegaard may part of an answer to some of these problems.

I know that the answer to many modern conundrums can be found in Church History. However, I must say that I’m surprised to find so much that speaks directly to the present situation in Kierkegaard.

Like many evangelicals, I have avoided Kierkegaard. First, there is the eternal problem of how to say his name without sounding like an idiot. Second, I’m really not a big fan of philosophy. This is mainly because I see a lot of philosophy that has abandoned the pursuit of knowledge and has drifted into a pursuit of esoteric and sometimes solipsistic niggling. Third, everyone has always told me that Kierkegaard is a liberal. Combine these three things together and you have a recipe for bypassing Kierkegaard.

But Kierkegaard may be just what the doctor ordered for 21st century Christianity. According to Mark Tietjen, he’s much more orthodox than I’ve been led to believe and he’s always trying to be faithful. Most importantly, the main thrust of his work was intended to revive the gospel in Denmark. It had simply become too easy to be a Christian and play along. One became Christian by simply by being Danish and occasionally participating in churchish activities.

In addition to the laity presuming their Christianity, the clergy seemed to have lost sight of the purpose of preaching. The Danish church leaders talked about the Bible, but were ineffective in bringing it to bear on the lives of their congregants. There are some circles even among my strongly orthodox peers where that is the present condition. Frankly, it’s the sort of error that I am drawn to.

Enter Kierkegaard

In his recent book Kierkegaard: A Christian Missionary to Christians, Mark Tietjen shows how Kierkegaard’s writing can be used to help call Christians back to a more faithful life in Christ. According to this book, Kierkegaard can be best understood as a prophet explaining the weaknesses of the faith of the people of God. This is not an introduction to Kierkegaard’s work, but an apology for his usefulness for the contemporary Christian Church.

After a brief introduction, the book contains five chapters. In Chapter One, Tietjen gives a biographical overview of Kierkegaard, an apology for philosophy, an apology for Kierkegaard, and a brief overview of his work. In the second chapter the topic of conversation is Kierkegaard’s Christology. Tietjen highlights the fact that Kierkegaard was calling his readers to understand the radical, offensive truth of Christ as God-man. This is a truth that was being (and is again) overwritten by the redefinition as sin and.

Chapter Three discusses how Kierkegaard is helpful in showing what it is to be human. The psychological influence of Kierkegaard is highlighted here and the sinfulness of despair. Kierkegaard calls for the Christian to hope all things, even when things are hard. In the fourth chapter the topic is the Christian witness. Kierkegaard’s work was designed to rouse Christians to live rightly and allow the gospel to permeate their every day lives. In fact, as Tietjen describes it, Kierkegaard felt that right living was the most effective apologetic. In Chapter Five, Tietjen outlines Kierkegaard’s position on Christian love built around the three theological virtues. In a world that tends to misunderstand the nature of love, the refined nuance of Kierkegaard’s position could well be valuable.

Summary and Conclusion

As someone who has read a little of Kierkegaard, I cannot evaluate how accurate Tietjen is. I’ll leave that to other reviewers. However, Tietjen states that his goal “is to convince Christians as I have been convinced that Søren Kierkegaard is a voice that should be sought and heard for the edification of the church.” In my opinion, he has met his goal. I am encouraged to read more Kierkegaard and will recommend that to my friends.

This book met my expectations. I am intrigued by Kierkegaard and will read him soon. Tietjen provides a suggestion for secondary sources that introduce Kierkegaard, so there is a place for me to begin my understanding. In reading this book, I was encouraged, once again, by a figure from Church History that there is nothing new under the sun. The Church has been down this road before and, in this case, Kierkegaard helps to provide the necessary answer. This was an encouragement in a time when I needed some, so I’m thankful for the book.

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

From Topic to Thesis - A Review

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There are some books that are so simple and helpful that one wonders why someone has not written them decades before. They are destined to be, if not classic, steadily useful, widely read, and often recommended.

That is the nature of Michael Kibbe’s recent book, From Topic to Thesis.

There is absolutely nothing earth shattering in what Kibbe wrote. Really, there is nothing novel at all, but that is exactly what makes this book so very important. You see, Kibbe takes the time to lay out the simple and necessary steps to doing research well in theological and biblical disciplines.

As someone who learned how to do theological research the hard way—by erring and trying again repeatedly—I would have benefitted from Kibbe’s book when I started my Master of Divinity a decade ago. As someone who has graded theology papers at the graduate and undergraduate level, I know that there are many other students who face the same struggles that I did and some of them never seem to get the knack of research.

The Methodology

Kibbe’s prescribes five steps in the research process.

 

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  1.  Finding Direction – At the beginning of the research process, Kibbe warns his readers not to start with a definite thesis, but he argues that establishing a general topic is the first step. During this phase of the research process, only tertiary and primary sources should be used. In other words, if the topic is Calvin, then only read John Calvin or survey/textbook/reference level works about him. The primary sources will tell you if there is something to argue there. The tertiary sources will tell you where you’ll need to look for more information. This step takes time, but it is important to become familiar enough with the topic to know whether there is an argument to be had.
  2. Gathering Sources – The next step is to get together the stack of sources that will be used to support any argument. This is a simple, but time consuming process of finding the books and articles that relate closely to the broad topic and then skimming them to figure out which ones should be checked out, copied, or purchased.
  3. Understanding Issues – Having skimmed and accumulated a stack of sources, this is the phase of research where the student figures out what is going on in scholarly discourse related to the general topic. With note taking tools in hand (though one must only write in sources that one owns), the scholar descends and reads the primary and secondary sources that relate particularly to the topic. In other words, this step requires a lot of reading, but it should be focused reading on the specific topic. During this phase, the researcher will likely return to the “Gathering Sources” step as a pattern of citations form within secondary literature; if everyone is citing something, there is probably a reason why.
  4. Entering Discussion – It is at this point, after some fairly robust, systematic research the researcher formulates a thesis. The thesis should be something (reasonably) new to add to the conversation, fits within the existing conversation, and the researcher can explain why the first two are true. This may sound a bit difficult for a beginning student, but by the time a student has completed steps 1-3, he or she should be able to say that someone’s contested position is right or wrong or that a previous scholar missed something in the debate. This isn’t a search for novelty, but for scholarly contribution. In other words, this step is what helps differentiate a summary of the topic from an argument for a position.
  5. Establishing Position – The last step involves actually writing the paper. Now all of the research is carefully woven into a coherent argument that evaluates differing opinions, stays on thesis, and supports the researcher’s thesis.

These five steps form the meat of Kibbe’s book. They are also the gold standard for how a theological student should do research. If time is available—and if it is appropriately used—then Kibbe’s research methodology will lead students to a high quality research paper.

Further Discussion

In addition to the value of the stepwise research methodology, this book is helpful because it offers definitions for types of sources, gives appropriate instructions for using web-based sources, and offers some no-nonsense advice to students from the perspective of a professor. Appendix A is a list of ten things that students should avoid; I have observed students doing most of them before!

I will note that the instructions Kibbe gives in this book are from the perspective from a Bible scholar and not a theologian. As such, some of his recommendations for “theological sources” in the back will likely never be the main point of concern for someone in a Systematic Theology course. They are excellent for those doing focused exegesis, but the list would look significantly different if this book were written by a theologian.

Likely, also, a theologian would have placed the stage of defining a thesis a bit earlier in the process. Of course, it may that by the end the thesis must be reversed or altered, but it is not always necessary to wait until quite that much research has been done before deciding where to go next.

It is one of my pet theories, based on my own ongoing PhD studies, that there are generally distinct personality types that migrate toward theology, history, and philosophy instead of language and biblical studies. This sort of research is excellent, and it will fit best with the meticulous nature of many that are already biased toward biblical studies. The other group tends to be more comfortable slinging guns in research and may find Kibbe’s methodology constraining, however excellent it is.

Conclusion

Whether you are a student in theological or biblical studies, this is a must-read book. Especially if you are early on in your studies. Even if you will never quite be able to implement such a rigorous approach to research, this is a good read because it tells you how it ought to be. If you are thinking about heading toward seminary, then this is a book you should read before you get there.

If you are a professor at a seminary or Christian college teaching anything like Christian Studies, Religion, Bible, or Theology, then this is a book that should be on your syllabus recommended for every student in every class. Kibbe says what you were thinking and he does it clearly and in print. This would also be an invaluable text in an early course in an MDiv curriculum or a writing course.

 

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

Mapping Your Academic Career - A Review

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As a PhD student (No, my dissertation is not done. Yes, I should be writing it now.) there is a mysterious land beyond the portals of graduation called “an Academic Career.” I have witnessed that this land exists, because my professors are all experiencing it. However, until recently, I have encountered very little information that can help me understand the challenges that may be ahead. (Of course, as I write this, I am an administrator at Oklahoma Baptist University. My academic career as a professor is likely to remain a secondary concern to my role in the administration.)

Gary Burge pulls back the curtain on a career in academia, using his decades-long experience and some psycho-social categories to frame a discussion of the progression of individuals through the jungles of higher education. Burge is professor of New Testament at Wheaton College, so this volume has the flavor of Christian higher education. However, the text applies to all contexts, whether “secular” or “religious.”

Summary

According to Burge, there are three main stages of an academic career. He excludes the Pupal stage, which is an indeterminate but often lengthy period before hooding occurs. These stages are divided into cohorts that are bounded by landmark events rather than age.

Cohort One is the phase where faculty are seeking tenure. This is really a pursuit of security. A quest for the knowledge that one’s academic work has been truly accepted and the brand sponsorship of a university or college has been achieved. Cohort One is characterized by frenetic activity in the scholarly realm: books, conference papers, articles, and book reviews. The young scholar is seeking to be validated and achieve sufficient clout within the academy that his or her peer vote him into the club. This is also the time when teaching skills must be gained, for often they are neglected in the road to earning a terminal degree. The absence of classroom skills has a greater potential to undermine faculty success than publishing opportunities, yet it gets much less attention than it deserves. Burge champions a meaningful mentorship process, where an older faculty invests concern and effort into the young scholar who may be struggling to connect in the classroom or even simply figure out how to put meals on his meal card.

Cohort Two is characterized by chasing success. The faculty (and perhaps the Board of Trustees) have affirmed the scholar’s ability through tenure. Now priorities can shift. Burge notes that there are basically three directions a career can take in this phase. First, individuals can achieve tenure and get distracted or lazy. They may stop publishing, stop keeping up with their field and coast to retirement. Often any success such individuals had in the classroom fades as they lose expertise in their field. Another tendency is to privatize research endeavors and to withdraw from the surrounding community in hopes of publishing a “definitive” work in the field. The third option is the golden mean, which includes publications, professional activities, pursuit of teaching excellence in relatively balanced proportion. At its best, Cohort Two closes with a sense of achieved excellence both in the classroom and in the academic field.

At the tail end of a scholar’s career is Cohort Three. This time in life has a loose beginning point. About the time earlier mentors retire, you wonder who let their kids come to the faculty meeting with voting power, and restaurants begin to give you a senior discount without asking you will have entered Cohort Three. This is the phase of professional development when some administrators consider professors a lost cause and, indeed, some of them are. This cohort usually ends in retirement, but that can be preceded by withdrawal from participation in the community, a sense of despair because no friends remain, or sometimes veneration by peers and younger scholars. At its best Cohort Three entails a shift in emphasis toward lower energy activities, opportunities to mentor younger faculty, and continued personal growth until retirement.

Analysis

Burge’s book is a quick read that would be good for many seminary and university administrators to read. It would also be useful to put into the hands of an institution’s faculty because of the helpful advice about navigating some of the pitfalls of academic life.

Based on my experience (limited as it may be) in academic life, Burge’s cohorts are a reasonable way to describe the progress through the scholarly lifecycle. As he described both the successes and the potential pitfalls, there were individuals that I know that fit those roles.

The weakness in these cohorts is that there are not clear points of delineation between some of them. For example, it is difficult to tell whether one is in Cohort Two or Cohort Three. However, this does not undermine the overall explanatory power.

This would be a useful text for both religious and non-religious audiences. However, it may have been beneficial to discuss some of the spiritual dimensions of some of these cohorts instead of relying on mainly psychological categories. Perhaps another text would be more apt for that purpose, but a deeper discussion of changing spiritual disciplines over an academic career would have been beneficial.

This is well worth the time and money. If you are looking for a text for a professional development discussion group, to work through in a mentorship relationship, or for personal enrichment as an administrator in higher education, this volume would be a good choice.

Note: A gratis copy of this volume was provided with no expectation of a positive review.

Lewis, Tolkien and the Shadow of Evil - A Review

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If you’re like me, finding a grocery list written by J.R.R. Tolkien or C.S. Lewis would be a treat and make for enthralling reading. Therefore, I suppose it comes as little surprise that I enjoyed the recent book by Colin Duriez, Bedeviled: Lewis, Tolkien and the Shadow of Evil.

This book is a literary analysis that traces the theme of evil through the major works of both men, weaving through Middle Earth, Narnia and more. As an expert in the study of the Inklings, the informal club of scholars Tolkien and Lewis belonged to, Duriez demonstrates mastery of both the literature and the history of the two men.

Summary

The book is divided evenly into two parts. Part 1 focuses on the influence of the wars on the perception of evil. Although Tolkien resisted reading his works allegorically, there can be little down that his experience in World War I was influential in his work. The same is true for Lewis. The horrors of World War I, which both men experienced firsthand, including life in the trenches and being wounded, could not help but increase their understanding of suffering. This particularly since the so-called War to End All Wars was senseless in its cause and its manner.

Part Two deals with the intersection between good and evil. In particular, Duriez maps out ways that goodness overcomes sin and temptation, leads to change, and shines through with joy despite the pain of the present world. These themes are apparent in Tolkien’s Leaf by Niggle and literature of Middle Earth. They are also constantly brought to mind in most of Lewis’ works.

Analysis

Considering just the two most famous fictional works of both men, The Lord of the Rings and the seven part Chronicles of Narnia, there is a progression from a fallen state toward heavenly redemption in both works. In fact, by including all of Tolkien’s Middle Earth works and taking the Narnia sequence in chronological order with The Magician’s Nephew at the beginning, the movement through the pattern of creation, fall, and redemption is quite obvious.

What Duriez makes clear in his analysis is that there is a true, biblical notion of good and evil behind the fictional webs created by two Oxford dons. In fact, both the Roman Catholic, Tolkien, and his Anglo-Catholic friend, Lewis, were rather Augustinian in their approach to evil. That is, evil was not a thing in and of itself, it was the deprivation of goodness. This is most clearly seen in Tolkien’s descriptions of orc as twisted elves, and not a new creation. Evil is inherently non-creative, it mocks by copying but it does not make.

This perception of evil, then, shapes the way the two men view the proper response to evil. Both men questioned the widespread bombing of civilians during World War II because the optimal response to evil is not to destroy it, but to reform it. And, as they both show in their literature, there is hope for redemption. Evil will one day be beaten back and the good will win.

One of the more helpful aspects of Duriez’s book is his work on The Great Divorce. Lewis’ account of the journey of some people from Hell to Heaven often leads to questions about Lewis’ view of the eternal state and the possibility for redemption after death. Duriez helps to resist that criticism as he points out that it was not Lewis’ intention to create a work of theology that represents the way things will be after death. Rather in The Great Divorce Lewis is delving into the human psyche to show how strong the tentacles of sin are wrapped around the self, keeping people from accepting redemption even when it can be seen in its fullness.

Duriez shows how both authors presented an accurate image of the world and pointed people toward faith and hope instead of despair. The work of Lewis and Tolkien continues to be popular largely because of the realism behind the fantasy, which culminates in the eschatological victory of good over evil. Their stories, and Lewis’ apologetic work, point toward something that is great, gracious and desirable.

Conclusion

This is an enjoyable piece of scholarship. Duriez’ love for the subject comes through in every page and his vibrant prose make reading this a real joy for those that are fans of the Inklings. For those that are literary minded, this would be a good way to be introduced to or deepen appreciation for two of the greatest English authors of the Twentieth Century. For those less interested in literary analysis, this is still an enjoyable read because so much of what Tolkien and Lewis wrote about still helps to explain the human condition in our contemporary times.

Note: A gratis copy of this volume was provided by the publisher with no expectation of a positive review.

Editor's Note: This post has been modified to note the concerns of Aaron Earls (@wardrobedoor) about whether the chronological reading of the Chronicles of Narnia is, in fact, in accordance with Lewis' preference. His discussion of the concept can be found here: http://ow.ly/NSPh7 

Trevin Wax (@TrevinWax) has previously addressed the order of reading as well: http://ow.ly/NSPh7