Tag Archives: Old Testament

The Crucible of Faith, by Philip Jenkins. A Review.

The so-called “inter-testamental” period, that 400-year period between completion of the Old Testament and the beginning of the New Testament, is nothing but a black-box to the majority of evangelical Christians. As the story goes, Malachi, the last book of the Old Testament, was the last of the great Jewish prophets, before John the Baptist appears at the dawn of the New Testament period. Israel was without an inspired prophetic voice during this 400-year void.

The problem with this narrative is that it suggests that nothing of any substantive theological value was happening during that time. Nothing could be further from the truth.

It was during the era of Second-Temple Judaism, after the Temple was rebuilt following the Babylonian exile, when the subsequent invasions by the Greeks, the Seleucids, and the Romans, completely reshaped the world inhabited by the people of the Hebrew Scriptures. Respected Baylor historian, Philip Jenkins, has written a popular-level, sweeping history of the time, Crucible of Faith: The Ancient Revolution That Made Our Modern Religious World, that necessarily fills in the gap. Crucible of Faith makes for a fascinating read, but it can be unsettling at certain points. Jenkins’ work both strikingly illuminates the radical, Judeo-centric and often neglected developments of thought that created the theological culture that Jesus of Nazareth lived in, while inadvertently at times casting a shadow of doubt over the inner workings of progressive revelation in the Bible (if one is not careful).

Jenkins has written widely on topics related to Christian history, including a book that I highly recommend and that I read a few years ago, The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia–and How It Died. Lost History is a fascinating survey of the much ignored churches of the Christian East, extending from the Middle East to Africa and Asia, during the first millennium of Christianity, that once dominated the Christian world, only to be crushed underneath the rise of Islam, and other Christian-opposing elements in Asia.

Jenkins’ more recent book from 2017, on the era just prior to the birth of Jesus, Crucible of Faith, was one of the last books I finished reading in 2020, and it has left me thinking more and more about it. Aside from my review of Tom Holland’s Dominion, this is my most in-depth book review of the year, … and the most challenging to write.

 

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Confronting Old Testament Controversies, by Tremper Longman. A Review

As a Christian, do you tend to ignore the Old Testament? Do the topics of evolution, Israelite history, violence, and sexuality, with respect to the Old Testament tend to freak you out, due to all of the controversies, surrounding these topics?

Dr. Tremper Longman, professor emeritus at Westmont College, who specializes in the Old Testament, tackles these tough topics in a respectful manner in Confronting Old Testament Controversies: Pressing Questions about Evolution, Sexuality, History, and Violence. Most Christians have probably not heard of Dr. Longman, yet he has typically operated in “stealth mode,” for ordinary Christians. They are probably unaware of Longman’s pervasive influence in the world of Bible translation. Nearly every major contemporary English Bible translation in use by evangelicals today bears some influence of his. So, when professor Longman stepped in and wrote a book about the toughest controversies in the Old Testament, I knew I that must read it and offer a review.

Do you desire to know and love God’s Word, as found in the Old Testament, but wrestle with some doubts, as to how to read it? Dr. Tremper Longman offers some vital assistance in Confronting Old Testament Controversies.

 

Helping Christians to Better Navigate Controversies, to Encourage Christians to Read Their Old Testament

Reading the Old Testament is sadly neglected by many Christians today, but Dr. Longman makes the Old Testament a lot less intimidating. Longman addresses the “hot potato” issues that have surfaced in popular culture, since the arrival of the “New Atheism,” in the wake of 9/11. Voices like that of Richard Dawkins have dismissed the God of the Old Testament as vindictive, capricious, and violent.

The Old Testament has taken quite a beating in public debates, in the wake of 9/11, and a number of evangelical and “progressive Christian” scholars have sought to answer such critiques. However, while Tremper Longman is sympathetic with these recent attempts to somehow “improve” the Old Testament’s reputation, he carefully shows how some of these re-examinations of the Old Testament fall short of accurately reflecting the actual message of the Old Testament, suggesting better ways to move forward.

Confronting Old Testament Controversies is therefore an engagement with contemporary scholars, who have made an impact on popular publishing regarding Old Testament difficulties, over the past ten to fifteen years or so. A number of these books look at the Old Testament with some sense of embarrassment, sort of like portraying the Old Testament as that crazy uncle of yours, who says wild and outlandish things at your Thanksgiving dinner. You sort of tolerate your uncle, but you manage to find a nice way to shift the conversation. However, Tremper Longman’s main audience is evangelical Christians, who hold to a high view of Scriptural authority, and who want to take the whole of the Bible seriously, but who find themselves troubled at times, with what they read in the Old Testament.

Longman is basically a theological conservative-moderate, when it comes to understanding the Old Testament. He does not find compelling highly-conservative views of the Old Testament, such as Young Earth Creationism, that tend to sidestep the Ancient Near East worldview of the Old Testament writers. But on the other hand, Dr. Longman does not buy into the more critical, revisionist views of the Old Testament, ranging from liberal mainline Old Testament scholars, like a Walter Brueggeman, to “post-evangelical” or “progressive Christian” scholars, who claim at least some partial affinity with evangelical thinking, like Peter Enns.

Here is a summary of Tremper Longman’s approach: Dr. Longman suggests that the scientific theory of biological evolution is fully compatible with the Old Testament’s teaching on God’s creation of the world and the fall of humanity into sin. He fully supports the traditional positions Christians have held, regarding human sexuality, for the past 2,000 years. Dr. Longman does not shy away from the charges levied by the “New Atheists,” regarding claims of genocide and child abuse being sanctioned in the Old Testament. But he does encourage the reader to better understand the Ancient Near East context, in which the Old Testament was written, as being the key to better interpreting such tough passages in the Scriptures. God is a God of judgment against evil, and not a perpetrator of genocide or child abuse.

Digging into Old Testament Controversies

Taking a closer look at Dr. Longman’s treatment of the creation vs. evolution controversy, he argues that there is a basic historicity, even of the earliest parts of Genesis, but he contends that the literary genre of texts, like Genesis 1-11, and the extensive use of metaphor in such texts, makes it difficult to nail down specific historical claims. He acknowledges, for example, that the New Testament does assume a degree of historicity, such as with the Flood of Noah, though the particular details of that historicity are difficult to determine. Longman contends that the primary concern of the New Testament writers is to make certain theological points, such as God’s universal judgment against human sin with respect to the flood, and less on the concrete details of the historical event.

He is also prepared to say that an historical Adam and Eve is not necessary in order to retain the fundamental theology, associated with the creation texts. This does NOT mean that Adam and Eve did not exist, as two historical persons. Rather it is to say that the truthfulness of the Bible does not hinge on demonstrating the historicity of Adam and Eve. Contrary to a certain group of scholars, who in recent years have had a pronounced voice at BioLogos, an evangelical think-tank seeking to find harmony between the Bible and science, Longman firmly believes that humans are created in God’s image and that there was an historic, cosmic Fall. It follows from these fundamental biblical teachings that sin, and the effects of sin, have permeated humanity, thus setting up the need for human salvation, that Christ came to accomplish. Attempts to diminish humanity’s fall into sin, by claiming evolutionary science as an ally, are wrong-headed ways of reading the Old Testament, and should be rejected. In this approach, Dr. Longman fits within an interpretive tradition that goes back to earlier generations of thinkers, such as C.S. Lewis.

Though not a scientist, Tremper Longman is willing to accept the current genetic and biological thinking, that would rule out a single human couple as the sole progenitors of the entire human race. He finds no need to look for concordist solutions, like that of a Glenn Morton, that might find concrete agreement between the Bible and modern science, as he contends that the Bible does not purpose to reveal the intricate details of a scientific approach to the world. It is unfortunate that Dr. Longman published his book before Joshua Swamidass published The Genealogical Adam and Eve. It would have been interesting to see how Dr. Longman might have modified his view, upon interacting fully with Swamidass’ thesis (see my earlier review of Swamidass).

Longman’s treatment of the controversies concerning the historicity of the Exodus and Joshua’s conquest of Canaan, are generally aligned with most other evangelical approaches to such controversies, though he does not envision the traditional calculation of 2-4 million Israelites wandering through the Sinai desert. Instead, Dr. Longman is content to say that the biblical record suggests a smaller force of former slaves, making their way from Egypt to the land of Canaan, numbering in the tens of thousands, as opposed to the several million (this view concurs with my reading of the relevant texts). Longman suggests that such a reading of Joshua’s conquest of the Promised Land is fully consistent with Scripture, as well as modern archaeology.

Longman argues against certain “progressive evangelical” attempts to dehistoricize Joshua’s conquest of Canaan, advanced by scholars, such as Kenton Sparks,in his Sacred Word, Broken Word: Biblical Authority and the Dark Side of Scripture (see my review of Sparks from another book he helped to write on the historicity of Genesis). Sparks, along with others, like Eric Seibert, in his The Violence of Scripture: Overcoming the Old Testament’s Troubling Legacy, believe that the claim of the God of the Old Testament, as being a god of violence, is without warrant, because there was no such violent conquest of the land of Canaan to begin with. Essentially such revisionist reviews contend that the narrative of the Book of Judges best describes how the Israelites arose within the land of Canaan. The conquest view, as detailed in the Book of Joshua, was basically made up in the mind of the Scriptural author, a fictionalizing of ancient Israelite history meant to address concerns in the minds of Jews during and after the Babylonian Exile.

Yet Dr. Longman is unconvinced by such reasoning, as he contends that the warrior status of Yahweh, the God of Israel, is fundamental to the Israelite conception of God. However, the warrior nature of Yahweh is not one of genocide, or unwarranted violence, but rather that of a God of judgment, who punishes wickedness and fights against evil. Therefore, Longman sees no compelling need to try to de-historicize the basic contour of the Joshua conquest.

Longman also engages perspectives that align towards more classically-oriented evangelical views of Scripture, such as scholars like Paul Copan, John Walton, Preston Sprinkle, and Gregory Boyd (follow those links to see some relevant book titles), particularly when it comes to the question of divine violence in the Old Testament. Reading the works of these other authors should be balanced alongside Tremper Longman’s nuanced critiques of these works. The differences between Longman and these other authors are relatively minor (as compared to the vast differences between Longman and writers like Seibert and Sparks). But as Copan, Sprinkle, and Boyd are probably more familiar to evangelical readers, Tremper Longman’s engagement with the details are very helpful.

Longman resists the current trend towards rejecting a traditional Christian view of marriage and human sexuality, a trend that is taken up by more progressive thinkers. For example, he believes that while Christians need to do a better job of reaching out to same-sex attracted persons, he nevertheless concludes that same-sex relations are not within the scope of God’s purposes for human sexuality, per the teaching of both Old and New Testaments. Longman makes specific recommendations that Christians should be more intentional in making room for single people, including those who are same-sex attracted, in the the life of the church, while still affirming the biblical teaching of marriage between a man and a woman.

Tremper Longman’s position upholding the concept of marriage, solely between a man and a woman, is surely not popular within the larger cultural conversation during today’s era. But he advises that Scripture urges believers to live at peace among our non-believing neighbors. As one notable expression of this, he recommends that Christians back off from attempts to get the state to pass and enforce anti-homosexuality laws, as he sees that such legislation is counterproductive to maintaining a positive Christian witness in our postmodern, secular society.

Having personally wrestled with such interpretive Old Testament issues over the years, I have appreciated Dr. Longman’s fresh approach to deal honestly with the challenges of the Old Testament, while still encouraging his readers to avoid a kind of “practical Marcionism,” as Longman puts it, that would lower our confidence in the Bible.

Marcion was a 2nd-century Christian who advocated getting rid of the Old Testament. Marcion’s views were soundly rejected as being heretical by the early church. A better way to deal with a “practical Marcion” approach is to appreciate a more robust understanding of progressive revelation. Once we see that the teaching of the New Testament completes the job of what was started in the Old Testament, it puts the Old Testament in a more proper perspective.

One particular benefit in Confronting Old Testament Controversies is how carefully and generously Dr. Longman interacts with the writings of his former student, Pete Enns, another Old Testament scholar, the author of The Bible Tells Me So, who runs the “The Bible for Normal People” podcast, that is very popular among more liberal-leaning, “progressive” Christians. Dr. Longman is strongly opposed to some of the readings that Pete Enns gives to certain parts of the Old Testament, but he does so in such a friendly manner, that it is truly a model for good, irenic conversation, despite having fundamental disagreements. I wish I could be that charitable towards others, when such theological disagreements come up.

I had read Pete Enns The Bible Tells Me So about five years ago, and I was quite disappointed to see how far Pete had moved beyond his position, as expressed earlier in his 2005 Incarnation and Inspiration. In many ways, Confronting Old Testament Controversies is the book I wish Pete Enns would have written, as a followup to Incarnation and Inspiration, so I am very glad that Tremper Longman, as a longtime friend, former teacher, and cheerful critic, wrote what he wrote. Dr. Longman works out a view of biblical inerrancy, by developing a very helpful approach to biblical interpretation (hermeneutics), that takes the challenges offered by the Old Testament with seriousness, while not being totally drawn into unwarranted skepticism.

One unresolved area for me, when reading Longman, has to deal with God’s commands for Joshua and the Israelites for them to destroy the Canaanites, including young children.  In Joshua 6:21, we read, “They devoted the city to the Lord and destroyed with the sword every living thing in it—men and women, young and old, cattle, sheep and donkeys,” and in Deuteronomy 20:16-17a, “But in the cities of these peoples that the Lord your God is giving you for an inheritance, you shall save alive nothing that breathes, but you shall devote them to complete destruction.” Christian apologist and philosopher Paul Copan regards this type of language as hyperbole, thus avoiding the claim that bothers many Christians, that God is somehow endorsing infanticide, or even, indirectly, abortion, by silently including pregnant women and infants in with the command to completely destroy the Canaanites. Yet Longman suggests that this type of reading by Copan is really wishful thinking: “As much as we might want to believe that God did not command the death of women and children, such a view finds no support in the relevant texts” (Longman, p. 169).

Tremper Longman’s view of divine violence was probably the weakest part of the book for me. My concern in Tremper Longman’s critique is that I am not entirely convinced that Copan’s view is completely subject to the criticism of being mere wishful thinking. God’s treatment of such classes of vulnerable human persons, and subjecting them to death, would surely be the case in the story of Noah’s flood, which made no distinction when the flood waters presumably killed small children and pregnant women, as part of God’s judgment against humanity’s sin. We have no Scriptural text that indicates that small children and pregnant women were somehow secretly snuck onboard the ark, to avoid the terrors of the floodwaters. The possibility of a large local flood, as opposed to a global flood, offers some leeway here where some humans might have found sanctuary in some unknown manner. 2 Peter 2:5 does say that the flood came upon the “world of the ungodly,” thus suggesting a possible, more limited scope of the flood, but such a conclusion would still be pure speculation. Nevertheless, with respect to Joshua’s conquest of Canaan, the use of hyperbolic and exaggerated language, a common characteristic of ancient writings of all kinds, lends some credibility to Paul Copan’s viewpoint.

Framing Old Testament Controversies within the Context of the New Testament… and Doing So Responsibly

Thankfully the vast bulk of the Old Testament is not fraught with such theological difficulties. Nevertheless, there are topics like these in Scripture that grate against modern sensibilities, for which wishful thinking does not always successfully erase. To pretend that these difficulties are not there is dishonest. We just simply have to acknowledge the presence of such difficult texts in the Bible, accepting their authority, and try to make sense of how such teaching is to be applied in the post-New Testament era. Vigorous debate still continues concerning what applications of certain Old Testament teachings and principles have been superseded under the New Covenant. Yet ultimately, the Old Testament needs to be read within the light of the New Testament, as the New Testament stands as the definitive commentary on the Old Testament.

That being said, the presence of God-ordained violence in the Old Testament is problematic for many evangelical Christians today, who without hesitation condemn all sorts of abortion and infanticide, as being contrary to the revealed plans and purposes of God. As I have not read Paul Copan extensively on this topic, I will reserve further judgment on Longman’s critique until I have looked more at Copan’s argumentation in greater detail.

Thankfully, the progressive nature of God’s revelation in Scripture need not deter us from saying that the New Testament emphasis on giving everyone the opportunity to have faith in Christ, including the unborn and infants, supersedes any possible ethical difficulties found in the Old Testament. For God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4 NIV). Nowhere do we read in the New Testament that infants and the unborn are not to be included by the “all people” mentioned in this text. Christians are called to be “prolife,” for at least that one reason.

It is as though there is a tension in the Old Testament, contrasting God’s judgment against evil and sin, that pertains to all of us, while still yet another theme that emphasizes God’s universal love for all that God created. The story of Jonah preaching to those wicked Ninevites, where Jonah complains about God’s compassion and mercy towards the enemies of Israel, is a good example of this universalistic theme. This does not mean ultimately that all will be saved in the end, nor does it mean that God will wipe out all of humanity, or close to it, as was done with the flood of Noah. It is by looking at the message of the New Testament whereby we begin to see how this tension might be resolved.

There are few cases where I would take issue with Longman on certain interpretations of particular passages.  For example, he favors the New Living Translation (NLT) reading of Genesis 3:16, “And you will desire to control your husband, but he will rule over you.” (p.214-215).  I am not convinced that the translation of the Hebrew word behind “desire” necessarily implies the concept of “control.” It could simply mean a sense of “longing,” as opposed to a concept that implies some sort of power struggle between man and woman (See my engagement with this text, along with Wendy Alsup’s research and exegesis). However, such criticisms of Confronting Old Testament Controversies need not override the overwhelming positive tenor and aim of Longman’s helpful book.

Not everything in the Bible is neat and tidy. There are clearly moments I wish it was, but to be honest, that probably would not be a good idea. Having a stock of answers that can not be questioned is a recipe for spiritual pride. I would rather have some unsettled questions in my mind than I would having pat and easy answers to difficult questions, that tend to paper over and hide the difficulties. Thankfully, there is more to the story than getting stuck on difficulties in the Old Testament. The good news to be found in the Gospel is that the New Testament completes the story that the Old Testament started.

I would recommend Confronting Old Testament Controversies for anyone who struggles with doubt regarding what they read in the Old Testament, even if one is not convinced by every position that Longman ultimately lands on. Along with Wheaton College’s John Walton and Dr. Michael Heiser, at Celebration Church, Jacksonville, Florida, Dr. Tremper Longman joins my list of perhaps being among the best living Old Testament scholars, who write specifically for a non-academic audience.

For a couple of excellent interviews with Dr. Tremper Longman, about important topics in the book, you should view the following two interviews, on Preston Sprinkle’s video podcast:


Andy Stanley and Jeff Durbin: An “Unbelievable” Discussion About Apologetics

Veracity readers will know that I have posted several times about Andy Stanley, pastor of one of the largest churches in America. Last month, my wife and I attended the Buckhead branch of Andy Stanley’s church in Atlanta, Georgia. Though pastor Stanley was not preaching that week, it was eye-opening to experience how Stanley’s NorthPoint community network of churches function, to reach a large city like Atlanta.

Andy Stanley has become rather “infamous” for coining the phrase that Christians should “unhitch” their faith from the Old Testament, a theme present in his bestselling book Irresistible. Despite what one might think of this controversy, Andy Stanley is more fundamentally known as a preacher who engages in what is called evidentialist apologetics, in an attempt to reach the non-believer with the Gospel. Evidentialist apologetics is a way of establishing common ground with a skeptical non-believer, seeking to share the Truth of Christ, by making an appeal to scientific and historical evidences that support the validity of the Christian faith. Some good examples of Christian apologists who make use of evidentialist apologetics include J. Warner Wallace, Frank Turek, Michael Licona, and the most well-known of them all, William Lane Craig.

In Andy Stanley’s particular approach, Andy Stanley says we should not start with the Bible, but rather start with the Resurrection of Jesus. We build our case for Christ by making a series of arguments in sequence, beginning with the reality of Christ’s resurrection, which leads to establishing the divine authority of Jesus, which then leads to the authority of the Bible, and its salvation message. The simplest way to put it is that it is the event of the Resurrection that gives us the text of the Bible, as we have it today, and not the other way around.

So, I was really excited to learn that Justin Brierley, of the British apologetics podcast, Unbelievable?, was able to get Andy Stanley together with presuppositionalist apologist Jeff Durbin, in order to discuss the nature of apologetics. In contrast with evidentialist apologetics, presuppositional apologetics takes a different approach, whereby you begin with the self-attestation of the truthfulness of Scripture first, and only then speak of the various doctrinal claims of the Christian faith, including Christ’s resurrection. Jeff Durbin himself is a pastor in Phoenix, Arizona, who has been mentored by perhaps the most influential presuppositional apologist, of a Calvinist persuasion, of our day, James White, of Alpha Omega Ministries, also headquartered in Phoenix, Arizona. Durbin, a popular YouTube Reformed apologist, has the unique distinction of being cast in several martial arts movies.

While I do believe that presuppositionalist apologetics does have its place, I am more of an evidentialist. Perhaps that is because that is how God reached me with the Gospel. I tend to differ with Durbin’s brand of apologetics, as presuppositionalist apologetics often begs the question: How do you build a case for Jesus, based on the Bible, when the non-believer does not believe the Bible to be trustworthy in the first place?

Sure, you could begin an evangelistic discussion by asking your listener to pretend that the Bible is reliable and true. But there is a big gap between pretending to believe the Bible, versus actually believing the evidence that exists, to support the authenticity of its message.

Even Christians often come to the Bible with their own negative judgments. An evidentialist approach seeks to build a bridge, that can help the skeptic or puzzled Christian to rethink their own reason for looking down at the Bible, or certain parts of the Bible. A presuppositional approach works great, if the person shares the same presuppositions. But a purely presuppositional approach tends to lead people to talk right past one another. In the worst cases, the presuppositional approach blows up bridges instead of building bridges, in our evangelistic or discipleship conversations.

A more troublesome question for presuppositional apologetics is this: Why start with the Bible? Why not the Book of Mormon? Or the Koran? Or the Bhagavad Gita?

Even if you start with the Bible, as opposed to starting with the evidence for the Resurrection, you still have to figure out which systematic view of the Bible you plan to go with: A Calvinist view? An Arminian view? A dispensationalist view? A charismatic view? Which one?

Andy Stanley’s particular approach does have some problems, as I have discussed before, so it is great to have someone like a Jeff Durbin, with whom I still have more disagreements with, on the other side of the debate, to challenge him. In the end, it is quite clear that there is no “one size fits all” approach to Christian apologetics that works for everyone. The discussion between Stanley and Durbin is great way to figure out where you stand, with respect to how you defend your faith, when engaging a skeptical non-believer. A riveting 90-minutes. This really is an amazing discussion!!


Irresistible, by Andy Stanley, A Review

Irresistible: Reclaiming the New that Jesus Unleashed for the World. Pastor Andy Stanley overstates a central theme in his argument, but his critics should learn something from him as well.

A little backstory, as to why I decided to read this challenging book: I am not really the type of guy who would be naturally drawn to a pastor like Andy Stanley. At least, that is what I thought a few years ago.

Andy Stanley is the son of the well-known Atlanta pastor, Charles Stanley, who for years has been an example, par excellence, of classic, traditional Bible Belt preaching. When I think of the oft repeated phrase, “The Bible says… the Bible says…,” I think of Charles Stanley.

But I must confess. While he has had a profound, positive impact on the lives of many, and I am sure he is a wonderful man, Charles Stanley’s teaching never thrilled me personally.

About twenty years ago, I was teaching a Sunday school class on church history. I love studying and teaching church history. It helps deepen my love for God. The history of Christianity is often neglected in evangelical churches, so I was thankful for the privilege to try to fill in the gap, at our church. After a few weeks of examining how God has moved in the lives of influential Christians, across the centuries, one dear, elderly woman confronted me and asked, “It is all about history to you, isn’t it?

Apparently, this woman did not understand why anyone in a Bible-believing church needed to waste their time learning about church history. I responded by saying something along the lines of, “Yes, I do believe that God works in history. Jesus did not just stop working in the world after the completion of the New Testament, and He continues to work in our world today.” This genuinely sweet woman then had that “I-have-no-clue-what-you-are-talking-about” look on her face.

*SIGH*.

The following week, the same woman walked into class, and handed me a whole set of resources from Charles Stanley’s InTouch Ministries to look at. I gulped. In particular, she pointed me to a cassette tape, with a title, something to the effect of why “the Bible alone is the Word of God.”

I got the message: Just stick with the Bible, and forget about this history stuff. “The Bible says” is good enough.

I thanked the woman, as she was kind and well-intentioned, and while I did eventually listen to the tape, and agreed with the teaching message, I was still flustered. For if this woman, who evidently was a big fan of Charles Stanley, was learning that we should disregard the lessons of God’s working over the past 2,000 years, since the closure of the New Testament, then I was not really impressed with what she was being taught.

My less-than-enthusiatic encounter with my less-than-enthusiastic church history student pretty much poisoned me. Frankly, Charles Stanley’s son, Andy, had never been on my radar, at all, until a few years ago. When I learned that Andy Stanley, a former youth pastor, now a mega-church pastor himself, started to rise in prominence, I really had no interest in learning anything from him either. Like father, like son, I supposed. Life is short, and since I can not read or listen to every resource article or sermon someone gives to me, I just left the ministries of the Stanleys at that.

That was until son Andy began making waves among his fellow Southern Baptist, conservative evangelical constituents. Though Andy Stanley continues to believe in the inerrancy of the Bible, he no longer thinks that the old evangelical mantra of “the Bible says” really works any more in an increasingly post-Christian society. We simply can not assume today that people believe the Bible.

That is a pretty big shift in message from the elder Stanley…. and it got my attention, because that is the world I live in.

My interest was sparked. Perhaps the younger pastor Stanley has something important to say after all. As it turns out, he does. I am chagrined to think that I never paid attention to this before. Continue reading


Discipleship Candy

The Promise and the Blessing

The Promise and the Blessing: a Historical Survey of the Old and New Testaments, by Michael A. Harbin

One of the really cool benefits of writing a blog like Veracity is all the backdoor sharing. People are constantly bringing things to our attention or sharing some thought, question or resource from their devotional lives.

This week I feel like a kid in a candy store. One of Marion’s coworkers loaned me her copy of The Promise and the Blessing: A Historical Survey of the Old and New Testaments, by Dr. Michael A. Harbin. I haven’t been able to put it down.

Dr. Harbin’s text is used in Old and New Testament ‘survey’ courses in colleges and seminaries. What makes it special is that it ties all the biblical text to the timeline of Judeo-Christian history while maintaining a brisk flow from Genesis to Revelation. The pieces are thoroughly connected. It’s packed full of illustrations and references and has no qualms about taking the reader off on interesting tangents with sidebars. Theological topics are introduced and adequately summarized, with fair treatment given to opposing doctrinal views.

One of my litmus tests for any resource is how much fresh and useful information it contains. I can’t seem to turn anywhere in this text that I don’t get new information or have the parts of the Bible presented in a fresh light.

Normally I advocate electronic versions of books, particularly when they can be accessed in the cloud with tools like Kindle Cloud Reader. Kindle puts all of my books in a library that I can access with any device, including my iPad, iPhone, and computer. The upshot of reading this way is that you can highlight and bookmark the text, and search it electronically. It makes books very portable and eliminates the need to flip through pages manually trying to find some passage you barely remember.

However…The Promise and the Blessing is such a beautifully composited book I recommend buying the hardcopy version, which you can do for minimal expense by clicking here. If you’d like to preview the book before you buy it, here is a link to the Browse Inside page.

Enjoy!

 

HT: Liz Marshall

 


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