A couple years ago, I offered some meager reflections on the debates surrounding Mumford & Sons. I sided with the negative critics. I still do, even more now than then. I revisited Jordan Bloom’s article. Their “sincerity” is really what drives me crazy — the need to really “feel” a thought before you express it. This is a plague in our day, and it is why our “art” sucks. You have artists interrogating their emotional landscape, projecting it onto the world, and calling it authentic. It then gets marketed to benighted consumers, eager to identify with the same authenticity and to parade it to their peers. And then there’s the music – as if the Beatles didn’t do enough to destroy American folk music.

In Jordan Bloom’s criticisms, he rightly parallels this phenomenon with the trajectory of church music toward therapeutic kitsch. They’re both cheap, easy, and disposable, which is what the consumer wants — whether in the church or at a concert, as if there is any difference anymore.

If you really want to know what a bearded troubadour of love should sound like, here is one of America’s greatest songwriters:

If you do not find this as “inspiring’ or “uplifting” as a Mumford song, then I should pray for your soul.


Simone Weil made a distinction between affliction (malheur) and simple suffering. Affliction is “a laceration of the soul” that endures, not a transitory moment of pain. There is a deep hopelessness for the afflicted. Their humanity has been forced into “thingness,” and there is no going back — at least not apart from a grace that pierces through this bondage or necessity (force). Weil explains this fundamental insight that permeates her theology:

In the realm of suffering, affliction is something apart, specific, and irreducible. It is quite a different thing from simple suffering. It takes possession of the soul and marks it through and through with its own particular mark, the mark of slavery. …Affliction is inseparable from physical suffering and yet quite distinct. With suffering, all that is not bound up with physical pain or something analogous is artificial, imaginary, and can be eliminated by a suitable adjustment of the mind. [Waiting for God, p. 67]

Weil’s remarkable skill is how she discerns the “imaginary” adjustments of our minds to deflect our attention away from affliction and the affliction of others. And in our own day, I would point toward an abundance of preachers and their followers as especially enthusiastic about making these “adjustments.” This is deeply ingrained in our churches. On this point, I offer you this perfect anecdote from Philip Yancey’s Reaching for the Invisible God:

My roommate for two years at a Christian college was a German named Reiner. Returning to Germany after graduation, Reiner taught at a camp for the disabled where, relying on college notes, he gave a stirring speech on the Victorious Christian Life. “Regardless of the wheelchair you are sitting in, you can have victory, a full life. God lives within you!” he told his audience of paraplegics, cerebral palsy patients, and the mentally challenged. He found it disconcerting to address people with poor muscle control. Their heads wobbled, they slumped in their chairs, they drooled.

The campers found listening to Reiner equally disconcerting. Some of them went to Gerta, director of the camp, and complained that they could not make sense of what he was saying. “Well then, tell him!” said Gerta.

One brave woman screwed up her courage and confronted Reiner. “It’s like you’re talking about the sun, and we’re in a dark room with no windows,” she said. “We can’t understand anything you say. You talk about solutions, about the flowers outside, about overcoming and victory. These things don’t apply to us in our lives.”

My friend Reiner was crushed. To him, the message seemed so clear. He was quoting directly from Paul’s epistles, was he not? His pride wounded, he thought about coming at them with a kind of spiritual bludgeon: There’s something wrong with you people. You need to grow in the Lord. You need to triumph over adversity.

Instead, after a night of prayer, Reiner returned with a different message: “I don’t know what to say,” he told them the next morning. “I’m confused. Without the message of victory, I don’t know what to say.” He stayed silent and hung his head.

The woman who had confronted him finally spoke up from the room full of disabled people. “Now we understand you,” she said. “Now we are ready to listen.”

[pp. 22-23]


D. G. Hart

Since I often enjoy Darryl Hart’s writings, even if not always in full agreement, it is about time that I post something from him. Here are some thoughts worth pondering, related to my own criticisms of “worldview” on this blog:

…Christian “conservatives” insist that philosophy precedes religion, which of course is remarkably ironic since these believers (both Reformed and Roman Catholic) are arguing for the ultimacy of faith. But to do so they use philosophical arguments about incoherence, epistemological foundations, and moral consistency that wind up making human reason, not faith or Scripture or tradition or Christ, the answer to life’s most difficult questions. Mind you, the question, “how am I right with God?” is hardly the same level of difficulty as “how do I know?” or “how do I become virtuous?” …

[There is a] great affinity that neo-Calvinism and pre-Vatican II Roman Catholicism have in privileging philosophy. Both of those traditions grew up spooked by the French Revolution and carved up the universe between theism and atheism, both fought the Enlightenment with Christian philosophy or w-w, and both left a legacy of antithesis — intellectual, cultural, political. If a gateway drug for Protestant converts to Rome (the anti-revolutionary anti-modern one) exists, it could be neo-Calvinism with its bending the knee to philosophy.

["Religious Tests for Having an Opinion"]

Hart has done a significant amount of work demonstrating that worldview-ism is what happens when pietism supplants Reformed theology proper. Where I disagree with Hart, and his kith at Westminster California, is their too uncritical identification with scholastic Protestantism. The subjective ills which they identify in pietism can also be detected in scholastic moves to “secure” theological foundations.


John Webster (St. Andrews) published The Domain of the Word a little over a year ago, and it has recently been released in paperback for the financially disadvantaged among us. It is the exciting culmination of Webster’s labor within the doctrine of Scripture, with prior installments including Holy Scripture: A Dogmatic Sketch and Word and Church.

Paul Dafydd Jones (Virginia) has written a review for the most recent issue of Modern Theology (30:1), and I thought it was worth posting here. Presumably I am not allowed to post the entire review, but here is a good size excerpt:

It is the virtue of studiousness, above all else, that The Domain of the Word seeks to commend. The cumulative effect of the assembled essays is akin to an instructional performance: a protracted attempt to remind scholars, and the church at large, that God provides a distinctive “space” in which scripture should be read and explored, and the rational capacities of the Christian can be put to work. This provision of space is, of course, an act of grace. To play on Webster’s own combination of figures: the Word’s domain is a divine address, spoken by the risen Christ and distributed by his Spirit, that activates and guides the response of those whom it locates and encloses; a temporal iteration of God’s own immensity, such that the historical body of Christ becomes a vocal witness to God’s creative, reconciliatory, and redemptive work. Negatively, the scholar qua exegete is hereby afforded the opportunity to move past an anti-theological naturalism that,Webster believes, frequently compromises the field of biblical studies. Positively, the scholar qua exegete is enabled to do what she should have been doing all along: offering a faithful response to the scriptural witness that honors God through the exercise of redeemed intelligence. Given the “unified saving action and presence of Word and Spirit, reason’s vocation is retrieved from the ruins: its sterile attempt at self-direction is set aside; its dynamism annexed to God’s self-manifesting presence; it regains its function in the ordered friendship between God and creatures” (p. 122).

The essays that comprise part one of this collection consider scripture’s role in the divine economy. Two treat of Karl Barth and T. F. Torrance, and give ample evidence of Webster’s renowned interpretative skills. The others are impressively programmatic. In “The domain of the Word,” Webster traces the shape of the Triune God’s self-communicative acts, identifying the canonical texts as discursive media that Christ commissions to speak on his behalf—the goal being a bibliology that integrates claims about providence, inspiration, and sanctification, and makes clear why and how scripture functions as “an instrument in the fellowship between the revelatory Word and its addressees” (p. 24). With “Resurrection and Scripture” and “Illumination,” Webster adds more detail. The Bible’s authoritative status is a function of it being the “creaturely auxiliary” (p. 38) that the risen Christ employs to make himself and his saving work known. Indeed, precisely because Christ is risen, all times and places are present to and for him, and all times and places are poised to receive the saving light that Christ communicates through the creaturely prism of scripture. The result, if God so wills, is the event of illumination: persons and communities who are corrected, re-formed, and “lit up” to enjoy ordered fellowship with God.

The essays in part two fall under the heading of “theological reason.” Generally, they show Webster’s longstanding interest in moral ontology—that is, an expansive account of the way that human beings can act, before God, in obedience and freedom— connecting with his more recent studies of scripture. In “Biblical reasoning,” Webster argues that exegesis succeeds insofar as it locates itself and scripture within God’s reconciling economy; in “Principles of systematic theology,” theological reflection is conceived as the reproduction of God’s antecedent self-knowing, mediated through God’s hallowing of creaturely media and sustained, despite the ongoing fact of sin, by God’s regenerative grace. In “Theology and the peace of the church” and “Regina artium: Theology and the humanities,” Webster develops his insights with reference to the church and modern university. In terms of the church,Webster insists that theological discourse make manifest the peace that God has established between sinners and himself. Precisely because “peace is the metaphysically basic and enduring condition of the church of Jesus Christ” (p. 159), theology should view conflict in general and intellectual dispute in particular as unseemly; only when there is a well-formed “passion for gospel truth” (p. 167) may controversy be joined. In terms of the university, Webster protests the tendency to construe theology as one more humanistic field of study. This amounts to a defection of reason—a perverse reluctance, on the part of Christian scholars, to inhabit and participate in the divine economy. Webster advances an alternative perspective by way of Bonaventure and Augustine: one that perceives “the encompassing context” (p. 191) of all intellectual labor, refuses an overdrawn distinction of “sacred” and “secular,” and affirms the theologian’s Spirit-led capacity to draw selectively on “the disarray of the arts of intelligence” (p. 190).

I have no hesitation in declaring The Domain of the Word an important, insightful, and often brilliant work. Of especial value is Webster’s willingness to articulate a consistently positive theological perspective—that is, his determination to promote a style of reflection that engages the complexities of a late modern context only occasionally, given the more urgent task of describing scripture’s role in the divine economy and, complementarily, providing an account of God’s invigoration of human intelligence. This does not mean that Webster’s ad hoc appraisals of the modern period as largely inimical to sound thinking about scripture and exegesis ought to go unquestioned. I myself favor a more mixed judgment—one that balances critique with an acclamation of the benefits that accompany an expansion of learning, democratic processes of inquiry, and a criticism of certain “traditional” mores. Yet the point still holds. Webster’s account of God’s gracious activity is such that one need not (and ought not) spend time bemoaning the temper of the times. One can simply get on with the more interesting business of doing theology.

“Doing theology”—but in conversation with whom? The Domain of the Word is particularly interesting on this front. Webster’s fascination with the work of Eberhard Jüngel, prominent in the early part of his career, is now in firmly in abeyance. His interest in Karl Barth continues, but is overarched by a strong commitment to “patristic and medieval authors and . . . their heirs in post-Reformation scholastic theology” (p. ix). What does this shift in conversation-partners portend? Webster’s critical asides about the modern condition notwithstanding, there is little point in framing an answer in terms of the binary of modernity = bad/pre-modernity = good. For once that is in play, sound judgments are hard to come by: sweeping historiographical claims bulk so large that dogmatic arguments easily become peripheral. More important here is Webster’s prefatory admission that an account of “God’s infinitely deep, fully realized life” (p. ix), developed in conversation with patristic, medieval, and scholastic authors, has become fundamental to his thinking. …

Jones continues with some modest criticisms/questions about whether the limitations of the finite and sinful creature are lost in Webster’s account, which would obviously be a question hailing from the biblical studies crowd as well. As you can see, it is an excellent review. I especially like his recognition of Webster’s current dialog partners in the church’s history. A fine example of his scholastic ressourcement can be found in his “Trinity and Creation” article from IJST 12:1 (Jan 2010), which pertains in part to the proper ordering of Trinity and incarnation, a heated debate in systematics for over a decade now.

You can also read Ashish Varma’s review of Domain from the Wheaton bloggers.

‘Son of God’ review

February 27, 2014

The Bible

Not that I had plans to actually see the new ‘Son of God’ film, but I was curious to know what some of the initial reviews were. So far, they are mostly negative. My favorite is Kyle Smith’s review from the New York Post, with some nice doses of humor:

I’m pretty much without sin, so gimme some rocks: “Son of God” envisions a J.C. that’s strictly J.V. It’s a film inspired less by the Bible than by a somewhat lesser guide to Christian precepts: “Jesus for Dummies.”

A repurposed segment of last year’s History Channel miniseries “The Bible,” the film stars Diogo Morgado, a Portuguese actor billed as “the first Latin Jesus.” He makes for a sunny, can-do Portuguesus wandering the land with a miracles-on-demand service available to anyone who walks up to him. He seems oddly, disturbingly in love with himself as he dazzles the Israelites with his fluorescent, Brad Pitt smile.

It trivializes Christian thought to reduce the parables to one-liners and the miracles to magic tricks, but the film was made with the entirely unsurprising input of Joel Osteen, the charlatan self-help guru who has advised his followers that prayer can help you snag a good parking space.

“Son of God” is guilty of all the sins of the 1950s Bible epics, but without any of the majesty. The supporting characters lack depth, and the actors are blocky and silly, lugging around those half-British accents that supposedly indicate seriousness. The special effects aren’t good enough for the big screen — Jerusalem looks like it was created out of Legos — and the overbearing soundtrack turns what ought to be quietly transcendent moments into corn syrup. The Last Supper? Doesn’t need a lot of embellishment. It’s a profound moment. So why bury it under the rubble left by orchestral bombardment?

You can read the rest here. With Joel Osteen as a consultant, then that is about all I need to know! I have some old school Reformed friends who refuse to watch any Jesus movies — as all pictorial representations of Jesus are prohibited in the older Reformed theology — and this movie appears to justify their qualms!

D. L. Moody the Barthian

February 25, 2014


Blogging will probably be minimal for the next month or so, because of other commitments. I did happen to read through a short biography of D. L. Moody, the influential preacher in 19th century Chicago. Here is an account of Moody, after hearing a sermon series from a young, untested evangelist from England:

[Moody speaking to his wife:] How do the people like him?

“They like him very much.”

Did you hear him?


Did you like him?

“Yes, very much. He has preached two sermons from John 3:16; and I think you will like him, although he preaches a little different from what you do.”

How is that?

“Well, he tells sinners God loves them.”

Well, said I, he is wrong.

She said: “I think you will agree with him when you hear him, because he backs up everything he says with the Word of God. You think if a man doesn’t preach as you do, he is wrong.”

I went down that night to church, and I noticed everyone brought his Bible. …

He preached a most extraordinary sermon from that verse. He did not divide the text into “secondly” and “thirdly” and “fourthly” — he just took it as a whole, and then went through the Bible, from Genesis to Revelation, to prove that in all ages God loved the world; that He sent prophets and patriarchs and holy men to warn them, and last of all sent His Son. After they murdered Him, He sent the Holy Ghost.

I never knew up to that time that God loves us so much. This heart of mine began to thaw out, and I could not keep back the tears. It was like news from a far country. I just drank it in. …

I used to preach that God was behind the sinner with a double-edged sword, ready to hew him down. I have got done with that. I preach now that God is behind the sinner with love and he is running away from the God of love.

[The Life of D. L. Moody, pp. 66-68]

So, there you have it. Moody the proto-Barthian! Of course, other Christians have proclaimed the same truth. Unfortunately, I would say that most Christians today believe that personal faith is the hinge upon which God’s love turns (against Romans 5:8). Also, I appreciate the “far country” language, which Barth uses repeatedly in CD IV.1 (wherein our world is the far country into which the Son enters).

As for Moody’s trenchant Arminianism (which even caused the ire of Darby, an otherwise terrible theologian), I will ignore for now.

richard hooker

Jason Wallace (Samford University) has written a nice historical overview of the “worldview” concept within evangelical Christianity, which sparked some of my thoughts in this post:

Whose Worldview? Part 1 (Part 2) (Part 3)

His thesis is that “its usage presents interesting challenges for those who find older Protestant expressions of Christianity more appealing than either theological liberalism or evangelicalism. Specifically, worldview theology promotes the careless, and repeated, evangelical and liberal Protestant pattern of replacing confessions and ecclesiastical office with political and cultural ideology.” And the theological move that legitimated this shift:

Where earlier Protestantism struggled primarily, but not exclusively, with sin and redemption as an ontological category, that is, as a question of human nature and being, the new Calvinism focused more on sin and redemption as an epistemological problem, that is, a question of right and wrong kinds of knowing.

Wallace will further signal that he is comfortable with the older orthodoxy’s use of natural law, as the antidote to worldview Idealism. While I will disagree with the integrity of natural law for our theology (especially when an entire anthropology is constructed without reference to Christ), there is an undeniable advantage to the older natural law tradition versus the worldview apologetics of today. The older orthodoxy at least knew its limits. Nature has an intelligibility that can be discovered and theorized upon without the epistemological need for dubious “trinitarian” foundations (Van Til) or a “regenerate” mind. Even if a Christian knows that this intelligibility is because Christ is “through whom and for whom all things were made” (Col 1.16), this does not somehow enshroud nature as such, making it intelligible only to the pure of heart.

So, the older orthodoxy could respect the insights and learning of those pursuing knowledge other than theology. Thus, these theologians were not compelled to transpose this secular knowledge onto their dogmatic grid, in order to make it “coherent” upon the right “presuppositions.” They would find that rather odd. As do I.

Interestingly, even a “Barthian” like myself (albeit a decisively non-existential, non-apocalyptic Barthian) and the older dogmatics have a common foe today: worldview!

Christianity did indeed challenge the presuppositions about nature that handicapped its investigation within pagan societies. If nature participates in the eternal divine (gradations), then nature is something to be overcome spiritually. Nature is demythologized by the church, especially as the creation does not emerge from God but from nothing (creatio ex nihilo). Thus, nature could come into its own, so to speak, as anticipated by Aristotle et al. Yet, the church did not arrogate to itself a privileged epistemology for the study of nature (minus the Galileo affair). Somehow that never occurred to them as a methodological axiom, until our worldview apologists of today have fixed all of that! Or not. The church’s insight into this truth (about nature) did not create this truth, as if the metaphysics depended upon the epistemology. More to the point, the metaphysical “preconditions” of nature are not the same for God’s self-revelation, which is to say that rocks and God are not the same. The latter is being-in-event and personal.

There is an obvious attraction to worldview thinking. It has the allure of comprehensive explanatory power (in all fields of knowledge!), while only doing the basic work of knowing your theological ABC’s and some apologetic maneuvers. Apparently, that is irresistible to whole swaths of our evangelical landscape. As a Protestant who is in agreement with most evangelical emphases, I find this rather disconcerting. But apologetics will come and go, while the glory of the Lord endures forever!


Image: Richard Hooker statue at Exeter Cathedral. Hooker could write about “redeemed reason” without the implications of Idealist philosophy.


This is rich:

The central issue last night was really not the age of the earth or the claims of modern science. The question was not really about the ark or sediment layers or fossils. It was about the central worldview clash of our times, and of any time: the clash between the worldview of the self-declared “reasonable man” and the worldview of the sinner saved by grace.

["Bill Nye's Reasonable Man," Al Mohler, president of SBTS]

This is Mohler’s standard line, as I have discussed previously. Nature lies to us. Even the objective field of investigation is distorted, somehow connected to the Flood. But Mohler does not normally spend his energy here. More decisively for him, we cannot trust our sense experience because we are fallen, prone to distort any and every evidence, so that we can use it to subvert the Word of God. Everything is reduced to epistemology — namely, one’s presuppositions about where truth is found. Mohler, the tireless combatant of all things modern and postmodern, is actually a committed disciple of the subjective turn in philosophy, from the 17th century onward.

This actually makes Mohler a more extreme, and more insidious, proponent of Creationism than even Ken Ham. You see, Ham truly believes that the science is in his favor. That’s the main thrust, aside from the moralism, of Answers in Genesis, his ministry. By contrast, Mohler is truly indifferent to what science — including “creation science” — has to say. It does not matter. He’ll support AiG, of course, and the fake science it produces, but he really doesn’t care. The whole debate, not just this week’s Nye/Ham debate, is all about epistemology. This is the “worldview culprit.”

What this means is that evolutionists are not humble enough or Christian enough to recognize their fallen condition and, thereby, their utter dependence upon grace alone and God’s Word alone. If an evolutionist insists upon his fieldwork and peer-tested models, he has supplanted the Word of God for his own autonomous “word.”

Mohler is the truly humble Christian, unwilling to let any other authority assert itself. Mohler is humble enough to recognize his sin and distorted vision. Evolutionists are not.

That, my friends, is Mohler in a nutshell. It should make you angry.

A win for sense experience!

February 5, 2014

Magic Realism Illusions by Rob Gonsalves - Einstein

Against my better judgment, I decided to watch part of the Nye/Ham debate last night. For the uninitiated, Ken Ham is an influential leader within the Young Earth Creationism (YEC) movement, for decades now, wherein science and history are selectively determined according to one’s prior commitments, not the objectivities of nature itself. It is eerily similar to traditional Mormon apologetics and historiography. Bill Nye is the beloved “Science Guy” from our childhood, teaching untold numbers of kids about the excitement and adventure of exploring our world. He is not a religious man, but he manages to uphold the intelligibility of creation better than his YEC adversaries.

There are many folks who opposed the debate for the simple reason that it gives legitimacy to YEC. There is some truth in that. YEC does not care about science and has no impact whatsoever upon scientific dialog today, so why treat it as a legitimate dialog partner? The answer must be practical — purely practical. If we ignore it, the insularity that fosters these cultic manipulative strategies, and credibility from within, will go unabated. This is not to say that Nye actually changed many YEC minds, but every little bit helps. (I surely speak for many other evangelical students on this.) I have some, perhaps small, hope that last night’s debate may have actually opened, however little, the door for some evangelicals — especially college students — who are struggling mightily for their faith, in an unnecessary struggle wherein cultural idols have merged with the gospel.

From the bit I observed of the debate, I was pleasantly surprised by Nye’s cogency and demeanor. YEC apologists have deftly honed their “skills” over decades of mastering misdirection and red herrings, so I was not sure if Nye would be prepared. If Tyler Francke’s review of the debate is accurate, as I have no reason to doubt, then Nye was prepared and handled himself well throughout the debate. This is a win for sense experience! I am not a Thomist, but we all need a little Aristotle.

Tyler’s description of Ham is a nice summary: “His presentation was childish and moralistic….” Ham’s success has little, if anything, to do with his “science.” Rather, he appeals to the moral and cultural values of his audience, manipulating their emotions in the process.


Image: “Einstein” by Rob Gonsalves

Who Can Be Saved?

December 30, 2013

Who Can Be Saved

I am half-way through Terrance Tiessen’s 500-page tome, Who Can Be Saved? (IVP Academic, 2004). I was waiting to write a short review about it, until after completing it, but Kevin DeYoung published a post this morning defending exclusivism. This is the belief that a conscious, explicit faith in Christ is necessary for salvation. Those who were unfortunate enough to live before the reach of missionary expansion, the millions who have never heard the gospel, are out of luck. For a strict, old-school Calvinist, this is sometimes defended as evidence of their reprobation. Not kidding. Unless the unevangelized person receives a miraculous vision or communication of some sort, they are damned for eternity.

Given that this is such a momentous claim, I want more than just an inference from some proof texts, which are invariably directed at those who are confronted with the gospel (as in Jn 14.6, DeYoung’s proof text, or in Rom 10.14-21, the locus classicus). We need some rather explicit scriptural instruction. And if Tiessen’s work has demonstrated anything, this explicit scriptural teaching is far from forthcoming. A closer look at the biblical attestations about salvation are actually rather varied, and even exclusivists admit as much when they consider the Old Testament saints, both before the Abrahamic covenant and thereafter, and the righteous among the other nations.

Tiessen argues for a new taxonomy, beyond the standard categories of (1) exclusivist, (2) inclusivist, and (3) pluralist. Depending upon the theologian, inclusivism can be articulated as affirming other religions, viewed as God-ordained instruments in awakening the unevangelized to faith, even if Christianity is privileged (contra pluralism) as the only complete manifestation of God’s revelation. Other inclusivists would reject this approach, including Tiessen himself. So he argues instead for “accessibilism” — all persons in all times and all places have access to sufficient revelation, through which the Holy Spirit can utilize to quicken the hearts of man. I won’t give Tiessen’s manifold approach to defending this thesis — you will have to read the book.

Tiessen is himself a Calvinist, and he dedicates a whole chapter to defending monergism, which is a straightforward account of particular election and efficient grace that would make Sproul or Packer proud. (I really don’t have a problem with this, despite my Barthian leanings.) This has some strategic advantage, because the most zealous defenders of exclusivism today are among the “new Calvinists” such as Mohler, Piper, DeYoung, et al., though it is certainly widely held among other evangelicals. The revision of the Southern Baptist Faith & Message, in 2000, added the line, “There is no salvation apart from personal faith in Jesus Christ as Lord.” This was directed, of course, at inclusivism of any sort.

My only quibble with Tiessen’s book is how it is organized. It follows a question-based format for each chapter: Who needs to be saved? Whom is God trying to save? To whom does God reveal himself? By what standard are people judged? Why should we send missionaries? and so forth. This gives the book the feel of an apologetics handbook, whereas I would much prefer a more linear progression through the appropriate dogmatic loci. As a result of Tiessen’s approach, you will find yourself needing to jump forward and backward for further elucidation of, say, certain biblical passages. However, this is a minor complaint on my part, and I am sure that many others will appreciate the question-based format.

This is an easy-to-read book, directed at a fairly broad audience of evangelicals. Technical terms are kept to a minimum or thoroughly defined (e.g., monergism), so it is a good book to recommend to your Christian friends who are struggling (as we should) with this question.


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