Details:
• Author: Norman Jeune III
• Category: Church History
• Publisher: Zondervan (2012)
• Format: glossy cards
• Count: 288 individuals
• ISBN#: 9780310328582
• List Price: $26.99
• Rating: Recommended
Review: Next month, Zondervan is releasing an interesting twist on studying church history and theology: Theologian Trading Cards: A Fun Way to Learn Church History and Theology developed by Norman Jeune III. These cards are promising as a tool for educators and parents who seek to make the study of church history and theology fun.
Description
The cards have a glossy finish with colorful borders surrounding black and white photographs, or more frequently classic portraits or artists’ depictions of the various characters. The 288 individuals highlighted in this set span all of Christian church history from the early second century down to influential theologians and philosophers today. Just like a typical sports card, the back of each card gives biographical information and details the significance of the “player.” It isn’t stats that are given pride of place, however, instead the series highlights influential works, famous events and the martyrdom of the various “athletes.”
The set of cards is divided into several “teams” or groupings of characters by theme, era or some other distinguishing factor. Some of these teams seem a bit of a stretch when you see who makes up that particular team, and others make you wonder why they were included in a set of “theologian” trading cards. But for the most part, the groupings are understandable. I’ll list them below:
Orthodoxy Dodgers (Heretics)
St. James Padres (Church Fathers, Apostolic Era)
Avingnon Crusaders (Medieval, excluding Mystics and Monks)
Constantinople Hesychasts (Orthodox Church)
Munich Monks (Hermits, Monks and Mystics)
Geneva Sovereigns (Later Reformed Church and Early Reformers)
Wittenberg Whistle-Blowers (Early Reformers and Later Lutheran Church)
Munster Radicals (Radical Reformation and Anabaptists)
Canterbury Monarchs (English Reformers, Anglicans and Puritans)
Los Angeles Knights (Fundamentalists and Evangelicals)
Berlin Aggiornamentos (Contemporary)
Jerusalem Resourcers (Contemporary)
St. Pius Cardinals (Roman Catholic, particularly post-Reformation)
Serampore Preachers (Missionaries)
Athens Metaphysicians (Philosophers)
Minor Criticism
Before I critique these cards, I should stress I saw a pre-published version of them. So some of the criticisms may not apply. I noticed a few inconsistencies, such as not marking Jan Hus or Balthasar Hubmaier as martyrs, yet noting on their cards that each was burned at the stake. And then John Knox is marked out as a martyer but he did not die a martyr’s death. Some of the descriptions too, of the figures included don’t contain some pertinent details, such as Athanasius’ letter which included the first list of the canonical 27 NT books, and no mention of the lasting hymns authored by Bernard of Clairvoux and Ambrose of Milan. The absence of Peter Waldo and Michael Sattler and the scarcity of female figures (one could imagine Lady Jane Grey’s inclusion in the Canterbury Monarchs “team,” for instance) also are notable. And when it comes to the inclusion of the Puritans or later Fundamentalist and Evangelical figures, many will notice the absence of such men as Richard Baxter, John Bunyan, Matthew Henry, J. Frank Norris, J.C. Ryle and Billy Sunday. And the most glaring absence of all, is that of Charles Spurgeon, the prince of preachers.
I hope some of these deficiencies were corrected before publication. I’m at a loss to know what the differentiation is between the Berlin Aggiornamentos and Jerusalem Resourcers which both seem to be a list of influential theologians. I’m sure the descriptions of those groups were beefed up prior to release. Also puzzling is the blank picture with a question mark that adorns the front of some of the cards. Perhaps this indicates there is no picture or artist’s depiction available for the individual.
Recommendation
I don’t want to downplay these cards too much with the above minor criticism. By and large they are informative, interesting and fun. The cards are attractive and will appeal to those of a Reformed or scholastic bent. I can envision them being used in homeschools and Christian schools in the junior high to high school level, or even younger than that. They will spur more research into the various figures, but I’m not so sure they’ll actually be traded. Since you get the set, there’s nothing to trade for. Unless teachers use them as rewards and then, the trading would ensue!
These cards would make a great gift for a young theologian-to-be, and I expect they’ll find their way beneath many a Christmas tree this year. If you’re looking for more ways to keep your children interested in the study of the Christian faith, this set will be a tool you won’t want to ignore.
Author Info: Norman Jeune III coordinates the provision of pastoral care to children and their families as the Lead Hospital Chaplain at Children’s Hospital in Orange, California. Norman holds a M.A. from Talbot School of Theology, Biloa University and is also the cofounder of the popular theological blog Christians in Context, ChristiansinContext.com.
As we approach Christmas, I wanted to highlight some books which would make good gift items. I realize I’m a bit late with this, & I’m late on my shopping, too! But some of you may be in possession of a gift card soon, and wondering what to spend it on… For other gift ideas, you may want to check a new category I’ve created called “ideal gift books“.
I have always been fascinated by the history of the English Bible. I remember being astonished when I first learned that the original 1611 King James Bible had marginal notes referencing variant readings, the literal Greek and Hebrew, and offering alternative renderings. Then came the day I got my hands on a reprint of an original 1611 King James Bible: I devoured my copy and enjoyed every minute I spent looking at it.
If you are looking for a good gift for the studious, theology geek in your life (or for any pastor or Bible teacher, for that matter), a new mass-market reprint edition of the 1611 King James Bible from Zondervan is sure to please. This edition, published in honor of the 400th anniversary this year of the King James Version, has a soft feel to its hardcover which mimics both the look and feel of the original leather. This Bible is a more handy size at 8″ x 5.4″ than the original 12″ x 16″. It comes with the original typeset – Gothic letters for the main text, and Roman for what modern Bibles have in italics. And all 7,400 plus original marginal notes are also preserved. In addition, this edition includes what some of the other reprints leave out, namely the decorative genealogies and maps that precede the book of Genesis.
The big omission of this book, is the Apocrypha. I guess since the volume is already 2.6″ thick, they didn’t want to make it even more bulky. And most Protestant readers won’t miss it. Unfortunately there are some King James Only advocates who seem to be unaware that the original KJV contained the Apocrypha, and if they don’t look too closely, this edition may bolster their mistaken assumption.
That being said, the original maps, decorations and typeset, and all the strange archaisms — like “ye” for “the”, “f”s for “s”s, and the interchange of “i” and “j” and “u” and “v” — will absolutely delight the lover of old books. It also illustrates that almost no one today truly uses a 1611 King James Bible.
This Bible is inexpensively priced if you can still find it. Walmart was selling this over the summer for around $7.99. You can still pick up a copy of this book from the following online retailers: Amazon.com. You may also be interested in A Visual History of the King James Bible by Donald Brake, if this title has caught your eye.
Disclaimer: This book was provided by Zondervan. I was under no obligation to offer a favorable review.
About Book Briefs: With limited time available to give every book sent my way a full review, I’ll be offering short-form book reviews called Book Briefs. Book Briefs are book notes, or my impression and informed evaluation of a book, but they stop short of being a full book review.
Many books are written to inform. Of those, several aim to change the reader’s opinion of the given topic. Only a few succeed in forcing the reader to rethink previous assumptions and actually see the world through an entirely new perspective. It takes a special talent to draw a reader out of their shell and get them to really engage with the vision the author is struggling to convey.
In Half the Church: Recapturing God’s Global Vision for Women, Carolyn Custis James gives us a book of this exceedingly rare kind. She has a burden to share and she draws the reader in and delivers her message well. Her book is a riveting account of the trials of women in today’s world and a passionate plea aimed primarily at women, to take up the call and make their lives count for the kingdom of God.
Carolyn Custis James builds a case on the creation story of man and women being joint image-bearers for God called to subdue His world. She approaches the text with insight from studying today’s patriarchal societies of the Middle East. Her insight into the first few chapters of Genesis, the tales of Ruth and Esther and to several stories in the New Testament is alone worth the price of getting this book. She brings a fresh perspective and makes these passages come alive, yet she is not offering an innovative rewrite that unfaithfully handles God’s Word.
This book awakened in me a new awareness of the horrible prejudice and persecution women around the world endure. In India, girls between 1 and 5 are twice as likely to die as boys. They die of neglect and deprivation — no one cares for girls. And if they do make it into the young teenage years, they are open to being trafficked as a way to get rid of them. The fathers make a little bit of money out of it and get rid of the disgrace that is their daughter. The girls are abused in horrific ways. Not just India, in China a father is quoted as saying, “We don’t have to have daughters anymore!” This is his exclamation upon learning of technology that enables sex-selective abortion.
With the backdrop of such a world-wide low view of women, the author approaches the state of women in today’s church. She argues that too often our message for women only applies if they have a husband and children, and if their husband is living (or hasn’t left them). We ignore other women, and more than 50% of women are not in this class. She doesn’t denigrate motherhood, but she challenges us to see that being a woman is so much more than just having a motherhood role.
She stops short of openly challenging a complementarian position. Her message actually is worth listening to, by people on all sides of that debate. There are plenty of ways women can be involved in church-based and other ministry and yet not transgress Scriptural prohibitions. James shows how the very word “helper” (in Hebrew it is ezer) from Gen. 2 which describes the women, is usually a military term and often applied to God’s help for Israel. She shows how the language describing the Proverbs 31 women betokens a valorous, military context. She is literally, a “woman of valor”. The book calls women to champion the needs of suffering women, to rise up to God’s kingdom task of living out the gospel in this fallen world. These messages are needed by women in all kinds of churches.
While I still am bound by the word of God to see some divisions of roles in the home and the church, I was challenged to rethink just how much room and need there is for women to be active participants in the ministry God calls us to. I do think some of the church today is endeared of a traditional view which is not necessarily biblical. Our prizing of the motherly role, which is special (and which Carolyn Custis James seems not to give enough props to), can nevertheless be a message of despair for women who long to have children or long to be married but aren’t. Do we communicate to them that they should just sit around and wait, dolefully for Mr. Right? Or do we empower them to serve God with their whole being in a fulfilling way as women?
The book will stretch your mind and cause you to think, but it will be worth it. I encourage you to pick up a copy of this well written, riveting book. I highly recommend it.
Disclaimer: This book was provided by Zondervan for review as part of the Half the Church Blog Tour. I was under no obligation to offer a favorable review.
You can pick up a copy of this book at Amazon.com or through Zondervan, direct.
Many of us studied Greek back in our college days. some of us were proficient Greek students, once upon a time. Sadly, over time, the Greek vocabulary cards have lain untouched, paradigms become unfamiliar, and new Bible software tools provide the only real interaction with Greek that we continue to have.
Losing our Greek is troubling because we know that we learned Greek for a reason. Understanding the language of the New Testament allows us to “teach God’s Word with depth of understanding, observing its subtleties and nuances, many of which cannot be conveyed in translation” (pg. 83). Ultimately, Greek study is all about knowing God’s Word better so we can teach and preach it better.
Seeing so many Greek students slowly lose their Greek due to the business of pastoral ministry, Constantine R. Campbell started blogging about how to “Keep Your Greek”. The tips and strategies he shared on his blog were widely appreciated and Campbell was encouraged to turn his helpful suggestions into a book. The result is Keep Your Greek: Strategies for Busy People a handy little book published by Zondervan.
Dr. Campbell, a senior lecturer in Greek and New Testament at Moore Theological College in Syndey, arranges his strategies in order of importance. Number one on his list is the importance of 10 minutes spent reading Greek every day.
Reading every day increases your confidence. Vocabulary, grammar, and syntax all feel more familiar with everyday exposure. Your subconscious mind is triggered regularly to reinforce your learning and knowledge.
There is no substitute for reading Greek, he insists. Next he encourages us to burn our interlinears. He later allows a prudent use of Bible software, and even the use of a Reader’s Greek New Testament (like this one). But having the English translation of each Greek word immediately visible below prevents the actual learning of Greek. Too much dependence on software too, can cripple us — making us dependent on the tools and never proficient in the world of NT Greek.
Campbell offers encouragement when it comes to learning vocabulary and mastering those verb paradigms. Various tools, both online and in book form, are described as well. The most useful tool for Campbell is Burer and Miller’s A New Reader’s Lexicon of the Greek New Testament, which lists the unfamiliar Greek words and definitions in order, chapter by chapter throughout the New Testament. He advocates referencing this tool when reading the Greek for yourself.
Some will still wonder if relearning Greek is really worth it. They may have preached for years without much use of biblical languages. I thought Dr. Campbell’s words on this point were quite helpful:
I’ve never met a Bible teacher who wished they had not learned Greek. It’s only the guys who have let it slip and no longer use it for their sermon preparation who try to tell me that Greek doesn’t enhance their teaching…. Of course it won’t enhance your teaching if you don’t use it!
…My own experience is that Greek always enhances my teaching of the Bible in some way. It may not always make a dramatic difference to my understanding of the text, though it sometimes does. But it always gives me a deeper appreciation of the text and insight into its nuances. This is the testimony of all those who have talked to me about their experiences of teaching the New Testament with a knowledge of Greek. It makes a difference. (pg. 10)
By the end of the book, after reading through all the tips and helps that Campbell offers, you find yourself agreeing with Campbell that yes, I can keep my Greek. “It’s easier to remember the Greek you’ve forgotten than it was to learn it in the first place,” he reminds us (pg. 73). An appendix applies the book to the first time learner, encouraging them to take care how they learn the language the first time. “Get it right the first time”, that section is entitled.
Having began as a series of blog posts, this book is casual and accessible rather than formal and technical. After each chapter, Campbell even includes some of the blog reactions (comments) from his original readers. This feature of the book makes it both more interesting and more helpful. The insights, questions and feedback of the bloggers will mirror what’s going through your mind as the reader. And many of the tips the bloggers share are worthwhile in their own right.
This little book, and it is little — only 90 pages long — will prove to be an encouragement to many, like me, who have let their Greek slide. I highly recommend it.
Be sure to check out the Keep Your Greek blog tour at Zondervan’s Koinonia blog for more information on this book.
Disclaimer: This book was provided by Zondervan for review. I was under no obligation to offer a favorable review.
Homosexuality. The word stirs many reactions today. Many Christians who don’t know homosexuals personally, remain puzzled and scared by this term. Many suspect the word does not picture a reality, only an intentional perversion of God’s created order. Pat answers are easy, and when it comes to homosexuality a simple Bible-based condemnation seems all that is in order. It is easier and more convenient for us to file the word, and whatever reality it represents, away into a tidy corner — far away from our experience.
But in today’s world, we can no longer afford to ignore homosexuality. It is all around us, and if we open our eyes, we’ll see it is affecting people we rub shoulders with at work, it’s in our children’s schools, and even has entered our churches. The debate is here, and more. It’s not just a debate, there is a secret battle being waged in countless hearts around us. A battle to believe in Jesus despite personal homosexual attractions.
When the church takes a very public, vocal and aggressive stance against homosexuality and perceived encroaches on the church’s favored family ideal, we inadvertently make it hard for those among us struggling with identity questions of their own. On the other hand, when churches change their message, dismissing Biblical statements condemning homosexual practices outright, or employing some cunning and inventive “exegesis”, the core of Gospel truth is betrayed. And any message left over is spiritually bankrupt. What is needed is a careful balance between a Scriptural approach to homosexual practice as sin, and a gracious acceptance of sinners who are struggling to follow Jesus.
That balance is hard to achieve and frankly, quite rare today. Consider the words of an anonymous Christian who struggles with homosexuality:
What if the church were full of people who were loving and safe, willing to walk alongside people who struggle? What if there were people in the church who kept confidences, who took the time to be Jesus to those who struggle with homosexuality? What if the church were what God intended it to be? (pg. 113)
This perspective may be new to many of us. When is the last time that you or I have known someone struggling with homosexuality? Not one given over to it, but one who professes to be a Christian yet openly admits to struggles in this area? What would it be like to be a Christian struggling with this? Can you even be a Christian if you experience homosexual desires? Isn’t Jesus supposed to miraculously heal you of such a warped perspective?
In a new book from Zondervan, Wesley Hill bravely steps forward to share his own journey with us. In Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality Hill tells the story of his life-long struggle with homosexuality. He shares the hopes and struggles, the loneliness and longing, the despair and perplexity that is life for homosexual Christians. What Hill has to say needs to be heard throughout the church today. His honesty and candor, and his gospel-centered, graceful, hopeful perspective make the book a joy to read. He offers hope for all who struggle against sin this side of the resurrection.
The book is well-written and captivating. Hill finds the right balance in conveying what it is like to think like he does, and feel like he feels, without dragging the book down into a cesspool. He keeps the story moving and intersperses reflections on the testimony of other self-professed Christians who struggled with homosexual desires.
Hill grew up in a Christian home, went to a Christian school and went to a Christian college (Wheaton). He even pursued Christian ministry. He would appear a typical conservative-minded Christian from a loving home. But he learned as a young teenager that something was different with him. He had no sexual attraction for women, at all. Instead, his feelings were directed toward the other sex for apparently no reason that he has yet been able to discover. One story he tells captures his reality well. He was attending a dance at a friend’s wedding. A friend, set him up to dance with a gorgeous girl. And yet even in close quarter with this stunning beauty, he felt no attraction. Instead his eyes were wandering against his will to a man across the room who he couldn’t help but notice.
Hill’s story goes on throughout the book. He is still young (in his late twenties) and realizes he doesn’t have all the answers. But he hopes his story helps others like him come to grips with who they are, and the calling Christ has for them. Hill realizes that some homosexual Christians do experience a healing of their broken desires. But many do not. He writes for “homosexual persons who have tried — and are trying — to ‘become heterosexual’ and are not succeeding and wonder, for the umpteenth time, what exactly it is that God wants them to do.” (pg. 19)
Hill’s testimony of the struggle and perplexity that surrounds homosexuality, helps explain the attraction of homosexual accommodation by the Church. It’s surely easier to remain connected with one “soul-mate” than to struggle against one’s natural impulses. Hill observes:
Occasionally it strikes me again how strange it is to talk about the gospel — Christianity’s “good news” — demanding anything that would squelch my happiness, much less demanding abstinence from homosexual partnerships and homoerotic passions and activities. If the gospel really is full of hope and promise, surely it must endorse — or at least not oppose — people entering into loving, erotically expressive same-sex relationships. How could the gospel be opposed to love? (pg. 56)
Hill goes on to challenge this “easy way out.” He explains how and why abstinence from forbidden pleasures is essential to upholding the true Gospel. “One of the hardest-to-swallow, most countercultural, counterintuitive implications of the gospel is that bearing up under a difficult burden with patient perseverance is a good thing.” (pg. 71).
Hill’s struggles bring alive the hidden suffering of Christians struggling with this sin. There is an intense loneliness. First, it is hard to share with other Christians that you struggle with this issue. Second, if you agree that abstinence is God’s will, you will pull back from non-sexual relationships with others of the same sex for fear of temptation or rejection (if they knew the real you). Finally, for those who cannot just “switch” their inbred sense of attraction, for those who cannot just “become heterosexual”, or those who through long years of effort find they cannot, these are faced with a lonely future with no possibility of waking up next to the one you love and sharing life together. Hill shared some of his personal diary notes on this point: “And don’t you think we’re wired (Genesis 2!) to want the kind of companionship that can only come through marriage?” (pg. 106).
An even more devastating point comes in Hill’s discussion of lust. He quotes Dallas Willard to the extent that to merely look (or see) and desire someone sexually is not wrong. Rather, looking to desire someone is wrong. The second glance is the one with evil intent. Hill shares what it feels like to “look and desire” in a homosexual way, and how this is even more hopeless than those who struggle against inordinate heterosexual desires:
For me and other gay people, even when we’re not willfully cultivating desire, we know that when attraction does come — most of the time, it could be as unlooked for and unwanted as it was for me that day on the dance floor at my friends’ wedding reception — it will be attraction to someone of the same sex. And in those moments, it feels as though there is no desire that isn’t lust, no attraction that isn’t illicit. I never have the moment Dallas Willard describes as “looking and desiring” when I can thank God that he made me to be attracted to women… Every attraction I experience, before I ever get to intentional, willful, indulgent desire, seems bent, broken, misshapen. I think this grieves [God], but I can’t seem to help it. (pg. 136-137)
This experience of brokenness and uncontrollable desires is not uncommon. Hill speaks for many when he writes these words. Hill quotes Martin Hallett of True Freedom Trust, “There are probably nearly as many Christians with homosexual feelings who do not believe that homosexual sex is right for Christians as there are those who are advocating its acceptance.” (pg. 16)
The beauty of this book is that Hill not only describes the struggle, he also explains how he has found peace with the burden. His “life as a homosexual Christian… has simply been learning how to wait, to be patient, to endure, to bear up under an unwelcome burden for the long haul.” (pg. 50). Rather than seeing his struggles and shortcomings as “confirmations of [his] rank corruption and hypocrisy”, Hill has gradually learned to view his journey “of struggle, failure, repentance, restoration, renewal in joy, and persevering, agonized obedience — as what it looks like for the Holy Spirit to be transforming me on the basis of Christ’s cross and his Easter morning triumph over death.” (pg. 144). His insights on sanctification deserve to be quoted in full:
The Bible calls the Christian struggle against sin faith (Hebrews 12:3-4; 10:37-39). It calls the Christian fight against impure cravings holiness (Romans 6:12-13, 22). So I am trying to appropriate these biblical descriptions for myself. I am learning to look at my daily wrestling with disordered desires and call it trust. I am learning to look at my battle to keep from giving in to my temptations and call it sanctification. I am learning to see that my flawed, imperfect, yet never-giving-up faithfulness is precisely the spiritual fruit that God will praise me for on the last day, to the ultimate honor of Jesus Christ. (pg. 146)
What Christian cannot say amen to that? I found Hill’s honesty and frank discussion of his wrestlings against the sinful pull of his soul, inspiring and hope-giving even for broken heterosexuals like me. We could learn a lot from listening to homosexual Christians who are fighting to follow Jesus with a pure heart.
Hill encourages others struggling with this sin to be open about their struggles with others, to seek help, and find a church community to be a part of. Hill’s message also challenges churches today to be a community of Christ-loving people who minister with His gracious hands and loving heart to all those in need around them.
This book packs quite the punch for 160 short pages. It has opened up the struggle of what it means to be homosexual to me in a new way. It gives me hope and confidence that the Gospel of Jesus Christ does work, even for those with such a burden to bear. I pray and trust this book will make a wide impact among churches of all kinds, but especially the more conservative churches.
I have but one small reservation with this book. Hill details both a Roman Catholic’s and Greek Orthodox’s struggle on this issue with no caution about the deficient theology of those churches. There may be genuine Christians who are RC or Orthodox, but they are the exception not the rule. Perhaps those faiths are more open to the struggle for faithful celibacy and so have something he can identify with. As a Protestant, I fear the Gospel can be at stake in so easily recommending Catholicism and Greek Orthodoxy with their denial of justification by faith alone.
One brief personal note, too, if I may. As I read the acknowledgments, I was delighted to find many names I recognized from Bethlehem Baptist Church in Minneapolis where I was a member for four years. It’s a joy to think that my former pastor John Piper and the apprentice program he and others have poured their lives into was blessed to make a positive impact in Wesley Hill’s life. It shows that conservative evangelical churches can and do minister to struggling homosexual Christians.
I pray more churches would avail themselves of resources like this book and aim to think through what a full-fledged, Biblical perspective on homosexuality really means. I cannot recommend this book any more highly.
Disclaimer: This book was provided by Zondervan for review. I was under no obligation to offer a favorable review.
Details:
