‘Invitation to Dogmatic Theology’ for $2
October 23, 2009
I recently noticed that CBD has reduced the price of Paul McGlasson’s Invitation to Dogmatic Theology: A Canonical Approach (Baker 2006). It is now two bucks! You have no excuse not to purchase. As the title indicates, this is an introductory survey of dogmatic theology, with special emphasis on the canon of Scripture’s authority in theology. You will see a lot of influence by Karl Barth and Brevard Childs, who writes the foreword.
While you’re shopping, CBD has Sara Grove’s Nomad documentary for $2.99. You can watch the trailer here. Also, Audio Adrenaline’s Until My Heart Caves In is only $1.99. It includes one of their best singles, “King.”
Living for God’s Glory, book review
July 26, 2009
I recently read Joel Beeke’s Living for God’s Glory: An Introduction to Calvinism (Reformation Trust, 2008). Here’s my take:
I’m ambivalent about this book, but mostly negative. I’ll put what I like first, then what I didn’t like.
What I Like
Professor Beeke’s intention with this book is to present a full scale overview of the Reformed faith: her history, her theology, her philosophy, and her practice (worship, family life, vocations). This is a great idea, and much of the peripheral material was well done, such as the first two chapters on history and the confessions. Beeke enlists a few other writers for some excellent (though very brief) chapters, such as Ray Lanning on worship, Robert Oliver on preaching, and Ray Pennings on practical theology. Pennings’ three chapters were especially well-done. So, the thing I like most about the book is the breadth of material covered. Also, as a minor point, I highly appreciate the craftsmanship of the book: the binding, the typeface, the font size, the paper, the design of the cover — all excellent!
What I Didn’t Like
The bulk of the book is written by Beeke, and I have to say that I’m not a fan of his style. He is competent in his knowledge of the material covered, but it is less than cohesive or flowing. The reading is “jumpy,” largely because it reads like a series of quotations. There is no doubt that Beeke is well-read, but unfortunately he is too anxious to quote EVERY quote that he likes on any given matter. The quotes are often good, but they rarely serve to illumine the issues with any greater depth. It come across like a string of platitudes — nice sounding but largely ornamental. As a result, the sections on soteriology and piety are quite tedious, and this is the bulk of the book and the most important parts. Moreover, the arguments lack any frame or structure to guide them. The systematic skill to build on prior work in, for example, the doctrine of creation which is then arched back and forth with Christology and anthropology — there’s none of that here. Not only does it fail as a compelling system, but there isn’t any real exegetical work done either. Scripture is quoted, but in a piecemeal fashion, much like the ubiquitous quotes from the Puritans. So, there are better places to go for an introduction to this material.
I was also highly disappointed by the chapter on philosophy by James Grier. I don’t think Dr. Grier had a clear idea of what he wanted to accomplish with the chapter. It was very, very basic — far too basic, even for an introduction (yet, curiously, a lot of philosophical terms are undefined). Grier’s entire thesis is that Calvinist philosophy is governed by Scripture, thus metaphysics, epistemology, and ethics all require attention to the God of Scripture and His will. This is all well and good, but Grier completely avoids any of the issues that have made Calvinist philosophy unique from, for example, Roman Catholic Thomism. There is nothing about natural theology or the use of evidences. I didn’t expect a full scale treatment of Van Til, Brunner, or Barth, but I did expect at least some cursory acknowledgment of the issues. You won’t find it here. Reformed theology’s relationship to classical philosophy is an important issue, and it has shaped most of the important debates in Reformed theology for the last century (and it continues unabated). Unfortunately, the reader of Grier’s essay would not know this.
So, I probably won’t be recommending this book to anyone as an introduction to Calvinism. There’s better stuff out there, just not all in one book. I would only recommend it to someone who is already fairly well-read and wants to cover their bases (and perhaps be introduced to some areas that he may not be familiar with).
WHAT I LIKE
Joel Beeke’s intention with this book is to present a full scale overview of the Reformed faith: her history, her theology, her philosophy, and her practice (worship, family life, work ethic). This is a great idea, and much of the peripheral material was well done, such as the first two chapters on history and the confessions. Beeke enlists a few other writers for some excellent (though very brief) chapters, such as Ray Lanning on worship, Robert Oliver on preaching, and Ray Pennings on practical theology. Pennings’ three chapters were especially well-done. So, the thing I like most about the book is the breadth of material covered. Also, as a minor point, I highly appreciate the craftsmanship of the book: the binding, the typeface, the font size, the paper, the design of the cover — all excellent!
WHAT I DIDN’T LIKE
The bulk of the book is written by Beeke, and I have to say that I’m not a fan of his style. He is competent in his knowledge of the material covered, but it is less than cohesive or flowing. The reading is “jumpy,” largely because it reads like a series of quotations. There is no doubt that Beeke is well-read, but unfortunately he is too anxious to quote EVERY quote that he likes on any given matter. The quotes are often good, but they rarely serve to illumine the issues with any greater depth. It come across like a string of platitudes — nice sounding but largely ornamental. As a result, the sections on soteriology and piety are quite tedious, and this is the bulk of the book and the most important parts. There are better places to go for an introduction to this material. Off hand, I would sooner recommend Boice’s The Doctrines of Grace: Rediscovering the Evangelical Gospel or Hoekema’s Saved by Grace for soteriology or anything by John Piper for piety.
I was also highly disappointed by the chapter on philosophy by James Grier. I don’t think Dr. Grier had a clear idea of what he wanted to accomplish with the chapter. It was very, very basic — far too basic, even for an introduction (yet, curiously, a lot of philosophical terms are undefined). Grier’s entire thesis is that Calvinist philosophy is governed by Scripture, thus metaphysics, epistemology, and ethics all require attention to the God of Scripture and His will. This is all well and good, but Grier completely avoids any of the issues that have made Calvinist philosophy unique from, for example, Roman Catholic Thomism. There is nothing about natural theology or the use of evidences. I didn’t expect a full scale treatment of Van Til, Brunner, or Barth, but I did expect at least some cursory acknowledgment of the issues. You won’t find it here. Reformed theology’s relationship to classical philosophy is an important issue, and it has shaped most of the important debates in Reformed theology for the last century (and it continues unabated). Unfortunately, the reader of Grier’s essay would not know this.
So, I have to say that I probably won’t be recommending this book to anyone as an introduction to Calvinism. There’s better stuff out there, just not in one book. I would only recommend it to someone who is already fairly well-read and wants to cover his bases (and perhaps be introduced to some areas that he may not be familiar with). Like I said, some of the essays are good — good enough for me to rate the book at three stars instead of two.
Books & Culture has a review of an interesting book, The Word and the World: Biblical Exegesis and Early Modern Science, edited by Kevin Killeen (University of Reading) and Peter Forshaw (University of London). The first essay, by Peter Harrison (author of The Bible, Protestantism, and the Rise of Natural Science), sets forth the argument that:
“‘the Protestant call for a return to literal interpretation provided the intellectual conditions and the hermeneutic mode conducive to the development of science.’ By eschewing the elaborate, often abstract modes of allegory common in Roman Catholic discourse, Protestantism fostered a kind of scientific consciousness, one given to reading God’s other book, nature, as attentively as it did the Bible.”
Other essays supplement, refine, or challange this thesis.
new John Calvin resources
July 10, 2009
Today is John Calvin’s birthday, five hundred years ago. In celebration, there have been several new works on Calvin published. Here are some notable ones:
Calvin (Yale, 2009) by Bruce Gordon, Professor of Reformation History at Yale Divinity School. This is the most significant biography of Calvin since T. H. L. Parker’s John Calvin: A Biography, published in 1975.
Calvin: A Brief Guide to His Life and Thought (WJK, 2009) by Willem van ‘t Spijker, Emeritus Professor at the Theological University of Apeldoorn, Netherlands. Translated by Lyle Bierma.
Friends of Calvin (Eerdmans, 2009) by Machiel A. van den Berg, a Reformed pastor in the Netherlands. Translated by Reinder Bruinsma.
John Calvin: Pilgrim and Pastor (Crossway, 2009) by W. Robert Godfrey, Professor of Church History at Westminster Seminary California.
John Calvin’s Impact on Church and Society, 1509-2009 (Eerdmans, 2009), edited by Martin Ernst Hirzel and Martin Sallmann.
A Reader’s Guide to Calvin’s Institutes (Baker Academic, 2009) by Anthony N. S. Lane, Professor of Historical Theology at the London School of Theology.
A Theological Guide to Calvin’s Institutes: Essays and Analysis (P&R, 2008), edited by David W. Hall and Peter A. Lillback.
Institutes of the Christian Religion: 1541 French Edition (Eerdmans, 2009) by John Calvin. Translated by Elsie Anne McKee, Professor of Reformation Studies at Princeton Theological Seminary.
Wilberforce
July 7, 2009
I am currently reading Eric Metaxas’ biography of William Wilberforce, and it is most enjoyable. Metaxas is a gifted and lively writer. I wish every biographer was this good. The blurb from Bookpage on the back cover says it well, “Metaxas tells Wilberforce’s story with a charm and energy reminiscent of a favorite history professor, painting a captivating picture of this era of social reform that revolutionized the world.” Yet, hero-worship and over-romanticization is thankfully avoided, and a scholarly attention to social context and secular forces is well-balanced in conjunction with due recognition of faith and the work of God. Buy it and enjoy! The movie is good too.
Recent reading and recommendations
June 26, 2009
Here are some books that I have recently read:
The Epic of Eden: A Christian Entry Into the Old Testament (IVP Academic, 2008) by Sandra Richter (Asbury Theological Seminary). This is the perfect introduction to the OT and a joy to read. Dr. Richter is a gifted teacher, judging from this book, and knows well that learning comes by aids, examples, and repetition. She aptly combines the historical narrative approach (Wright) with a classical covenantal framework (Kline), balancing each other’s potential excesses.
A Brief Introduction to Karl Rahner (Herder & Herder, 2007) by Karen Kilby (Nottingham). If we can make “introductions” into a genre of its own, then this is the best introduction that I have ever read. I tried reading Rahner’s Foundations of Christian Faith as an undergraduate, but it was incomprehensible and tedious (I’m sure it still is). Then I came across his Theological Investigations essays, which are far more accessible and instructive, on a wide range of topics. Kilby is the perfect guide to the major themes across his work and the unifying principles (especially universal grace) which aren’t always worked-out in a fully consistent way and are open to some important criticisms, which she explains. Still, I came away from the book with the great appreciation that Rahner did what he did, even if it is so that we can go beyond him with a more careful articulation than we would have otherwise. Also, of particular note is Kilby’s excellent presentation of Rahner’s sacramentology, which is a definite step beyond Thomas and Trent, in my opinion. It certainly would have made the Reformation a little easier going!
Mary: The Complete Resource (Oxford, 2007) by Sarah Jane Boss, editor. I love the boldness of the subtitle: the complete resource. This is a very handy and informative guide to the history, theology, and culture of the cult of Mary. It is a collection of essays on, e.g., Mary in the NT, Mary in the early fathers, and more specialized essays, such as Francesca Murphy’s essay on von Balthasar’s Marian ecclesiology. The historical surveys are fair and unbiased, and the theological treatments (including a reproduction of Rahner’s essay on the Immaculate Conception) are of a high quality, representing the more worthwhile Catholic work on Mary (unless you think Alphonsus Liguori is the way to go!). The book is very expensive, but I got it for cheap at a used bookstore.
Protestant Thought Before Kant (Harper & Row, 1962) by A. C. McGiffert, with a preface by Jaroslav Pelikan. This is a classic in historical theology, written in the early 20th century. McGiffert was a student of Harnack, to whom he dedicates the book; thus, you can expect a careful attention to historical contingency, while not afraid to make broad claims and interesting conjectures. His viewpoint is largely materialistic and historicist, which actually makes the work more interesting and important, insofar as it clearly exhibits the medieval context of the Reformers and their concerns, something taken for granted today but not in McGiffert’s day. The transition to the Enlightenment is a departure from the Reformers and their standing in patristic and medieval Christendom. This transition is where McGiffert is at his best, and the book is well worth getting for this alone. However, his reading of Luther, especially on Law and Grace, is pitiful and simply wrong (faulting Luther for stark contradictions and antinomianism).
Engagement With God: The Drama of Christian Discipleship (Ignatius, 2008) by Hans Urs von Balthasar. Nothing by von B is “bad.” If I could have written this essay then I would be quite proud of myself. But, I have to say that this was the least interesting thing I’ve read by him. In fact, I can’t even remember any particularly noteworthy points, except stuff that you can find in more detail and better form in his trilogy. Maybe I just need to read it again. It is supposed to be a condensed presentation of his Theological Dramatics (Theo-Drama, 5 volumes), just as Love Alone is Credible is a short presentation of his Theological Aesthetics (The Glory of the Lord, 7 volumes), but the latter book is a far superior work…and I still don’t understand his Theo-Drama (from what I read in Dr. Murphy’s seminar).
Foundations of Dogmatics (Eerdmans, 1981 [volume 1], 1983 [volume 2]) by Otto Weber. I’m still working through the first volume, and I’m highly impressed. So far, he is making a lot of the same points, on method and prolegomena, as found in volume one of Barth’s Church Dogmatics. That, of course, is a good thing.
Evangelical Theology: An Introduction (Eerdmans, 1992) by Karl Barth. These are Barth’s lectures delivered in America soon after his retirement in 1962. This book is usually recommended along with Dogmatics in Outline and Credo as good smaller introductory works to Barth’s corpus. I would read Evangelical Theology first. Credo is a bit too difficult for the novice, and Dogmatics in Outline doesn’t quite convey the importance of what Barth’s project is doing. ET, however, has more of Barth explicitly telling the reader what he is doing, why he is doing it, and why you should do it too. You will be a poorer theologian for not having read Barth, and this book will give you a sense of why.
In lieu of reading novels, I watch a lot of movies. You cannot go wrong with Lauren Bacall and Humphrey Bogart.
