If you are looking for a great read this summer, you should check out Oswald by Edoardo Albert. This is the second book in “The Northumbrian Thrones” series. The books follow the rise and fall of key British kings from the seventh century.
In the first book, Edwin becomes High King of Northumbria and embraces Christianity. In this book, Oswald returns from exile to claim his crown. The history behind this fiction is well researched. The names and spirit of the book are authentic, and the characters developed masterfully.
Check out my review of Edwin (book 1). I’ll be reviewing Oswald later this month. I’m looking forward to following another thrilling journey of a Christian king from the seventh century.
Here’s an excerpt from my review of Edwin which illustrates what you’ll find in this book too:
Edoardo Albert, writer and historian in his own right, tells the story of Edwin with as much power as any scop or bard from times past. Edwin is a fictional account yet most of its key plotlines and characters are historical. The book is the first in a trilogy called The Northumbrian Thrones.
The tale is fast paced and moving. Albert adds such historical detail that he makes you believe you are there….
The history of medeival Britain has long fascinated me and so I thoroughly enjoyed this book. If you enjoy fantasy fiction in the vein of J.R.R. Tolkien, Terry Brooks, or Stephen Lawhead, this book will delight. Learning that it is mostly true to life will surprise you as it did me. I encourage you to give it a try.
Pick up a copy of this book from any of the following retailers:
Arthur and his knights of the round table, are phantoms from a long gone era. Their story is a myth, and they are warriors only in imaginative retellings of their deeds. But the story told in Edwin: High King of Britain is a legend of a different kind. Edwin is a figure from history. And early seventh century England, where Edwin arose as a dominant king, is every bit as mythic and alien to our minds as the legendary kingdom of Camelot.
Edoardo Albert, writer and historian in his own right, tells the story of Edwin with as much power as any scop or bard from times past. Edwin is a fictional account yet most of its key plotlines and characters are historical. The book is the first in a trilogy called The Northumbrian Thrones.
The tale is fast paced and moving. Albert adds such historical detail that he makes you believe you are there. The struggle of Edwin to embrace a new religion, that of Christianity, is also told in a realistic, believable way. The Norse warrior gods of Woden and Thunor are only reluctantly left for the strange God whose way is to deny vengeance and forgive one’s enemies. Edwin is no saint, but a leader and champion he is. Yet as the tale progresses, we will learn he is as mortal as anyone, even with his new God.
The story is engaging and true to life, but clean enough even for teen-age readers. Yet the tale is not safe: this is a raw and rugged account of a brutal age.
The history of medieval Britain has long fascinated me and so I thoroughly enjoyed this book. If you enjoy fantasy fiction in the vein of J.R.R. Tolkien, Terry Brooks, or Stephen Lawhead, this book will delight. Learning that it is mostly true to life will surprise you as it did me. I encourage you to give it a try.
Right now, the Kindle version of this book is only $1.99. I’m not sure how long that will last, but you can’t go wrong at that price!
Disclaimer: This book was provided by Lion Hudson via Kregel Books. The reviewer was under no obligation to offer a positive review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
Lately, I’ve been reading a fascinating work on the King James Bible produced by Baylor University Press. The King James Bible and the World It Made edited by David Lyle Jeffrey includes contributions from Mark Noll, Alister McGrath, Lamin Sanneh, David Bebbington, Robert Altar, Philip Jenkins, Laura Knoppers and others. The book is a collection of essays reflecting on the legacy of the King James Bible. But these essays are a cut above the typical book touting the King James on its 400th Anniversary. Many of the essays offer profound historical insights and analysis on the King James Bible.
David Bebbington, professor of History at the University of Stirling, Scotland, pointed out the fact that the King James Version was not always known as “The Authorized Version.” The title was first applied to the King James Version in 1805 by the newly created British and Foreign Bible Society.
The following conclusion to Bebbington’s chapter, captures his contention that “the enthusiasm for the translation of 1611 rose and fell with the growth and decay of Romantic sensibility.”
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Over the previous two and a half centuries, the King James Bible had passed through a striking trajectory. In the middle years of the eighteenth century, the version was generally used but not especially respected. Its status rose from the last years of the century onwards as a taste for the past developed, the translation became identified with national feeling, the British and Foreign Bible Society circulated it, and the title the “Authorized Version” emerged. Criticism of the defects of the translation nevertheless created a demand for revision, but both the practice of the revisers and the reaction of the public confirmed the high esteem enjoyed by the King James Version. Appreciation by a wide cross section of the population culminated in the celebrations of 1911, when it was hailed as a marvel of religion and literature alike. The English Bible, it was generally held around that date, was the foundation of national greatness. Dissenting voices came from critical scholars, Roman Catholics, devotees of Tyndale, and increasingly from those within the churches who thought the cult of the Bible as literature was obscuring its spiritual value. The result was the plethora of new translations which gradually eclipsed the Authorized Version during the later twentieth century. The rearguard defense of the older Bible was mounted by intellectuals concerned for its cultural role and conservative evangelicals bolstering their doctrinal position. The former were rather more salient than the latter by 2011. The changing estimate of the King James Bible was clearly bound up with the whole history of Britain during the period, political as well as ecclesiastical, social as well as intellectual, but the key explanation for the trajectory was identified by both C.S. Lewis and Ronald Knox. The two men pointed out that the enthusiasm for the translation of 1611 rose and fell with the growth and decay of Romantic sensibility. A “taste for the primitive and the passionate,” as Lewis called it, flourished in Britain during the nineteenth and much of the twentieth centuries, but was superseded in the later twentieth century by other attitudes that have been variously labelled “expressivist,” “postmodernist,” or simply “anti-Romantic.” The Authorized Version, fortified by the preferences of the times, could withstand the call for greater accuracy in the nineteenth century but not the challenge of more intelligible versions in the twentieth. This cultural factor, more than any other, explains the altering fortunes of the translation of 1611. The reputation of the King James Bible in Britain was hugely but temporarily enhanced by Romantic feeling. (pg. 65-66)
What does Jack the Ripper have to do with the King James Bible? Well, apparently he represents judgment on those of us who abandoned that old faithful translation of generations past. In 1881 the Revised Version came out and met with widespread approval. So seven years later, in 1888, 5 women faced a gruesome death at the heads of a maniac dubbed Jack the Ripper. Who’d have known this was retribution for abandoning the King James Bible?
Here’s the comment we received at the KJV Only? debate blog yesterday which alleges this very thing, that Jack the Ripper was judgment on Britain for abandoning the King James Bible.
I would think 1881 is a good year to note as a line of demarcation of overlap and underlap of the Church of the Laodiceans and the Church in Philadelphia because after all, that is when the Laodiceans started to accept the old/new Bible which after 7 years were rewarded for their deeds by being visited by Jack the Ripper (by their fruits ye shall know them). The Philadelphian Church Age will continue as long as the Rapture because there are going to be those who stand for the faith once delivered to the saints until that time. Revelation 3 says (well at least it does in my Bible) …
Re 3:10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
Now of course, the 2001 ESV is to blame for America’s tragic terror incident of 911. But we could turn the tables on the KJB. In 1607 the translation work for the KJB was being done in earnest. That’s also the year that the England’s Bristol Channel flooded, killing over 2,000 people. (That’s a lot more than 5.) Then around the time the King James Bible was finally gaining or surpassing the place of the Geneva Bible as the most used English Bible, there was the Great Plague of London which killed over 100,000 people (1665-1666). Surely that was judgment on England for abandoning the old Geneva Bible.
This comment illustrates that sometimes, people will see connections where they want to see them. It’s hard reasoning with this mentality. For those on either side of the KJB debate, let us work toward a careful and calm interaction, not a conspiracy theory-driven mentality that frankly doesn’t edify anyone.
**Illustration by Henrik Rehr, taken from the Danish comic Slim nr. 7 (Slime no. 7), used by permission.
Erik over at Fundamentally Changed recently raised the question of the possibility that KJV-onlyism is rooted in an imperialist mindset. Many people who prefer the KJV have a high view of the importance of America and Britain in world history. They believe that God chose English as a special language that he knew would become universal, and so God codified His Word in that language.
Many have claimed in the comments at Sharper Iron’s filing post on this, as well as on Erik’s original post, that they’ve seen no evidence of such imperialism as an argument in KJV Only literature. I beg to differ.
Benjamin Wilkinson’s book Our Authorized Bible Vindicated (1930) was certainly influential in the rise of the modern KJV Only position. His work was leaned on heavily (some would say plaegarized) in J.J. Ray’s God Only Wrote One Bible (1955). And Wilkinson’s work was quoted (with some revisions and deletions) in David Otis Fuller’s book Which Bible? (1970). Those two books were very instrumental in the rise of the modern KJV Only movement. Ray’s work influenced Peter Ruckman and Fuller, and Fuller’s work influenced leaders of the other wing of KJV-onlyism. Doug Kutilek documents this in a post on the rise of the KJV-only movement here.
Before providing this quote, some of which is reproduced in a 1999 work by Jack Moorman published by The Dean Burgon Society called Forever Settled, I should stress that Wilkinson’s work is certainly only one influence among many for the birth of KJV-onlyism. And the imperialist claims are just one idea among many that he trumpeted. KJV-onlyism probably does have ties to Burgon’s and others argument against the RV in the late 1800s. And it also probably has some connection with older Reformation-era views of the perfect-ness of the printed Greek and Hebrew texts the church had in their possession. But many observors of KJV onlyism have seen that in fundamentalist circles, the older leaders were not KJV-only, men like John R. Rice. And the leaders in the generation after them were converted to KJV onlyism later in their ministries, men like Jack Hyles. Several influential KJV authors also were converted later in their ministries to KJV Onlyism, men like David Cloud and D.A. Waite.
Now, enough about this. Let me provide the quotes from Wilkinson which I shared on Erik’s post. I think it proves at the least an imperialist influence on the rise of KJV-onlyism. The following comes from Wilkinson’s work published in 1930, available online here.
God who foresaw the coming greatness of the English-speaking world, prepared in advance the agent who early would give direction to the course of its thinking. One man stands out silhouetted against the horizon above all others, as having stamped his genius upon English thought and upon the English language. That man was William Tyndale. (pg. 33)
The hour had arrived, and from the human point of view, conditions were perfect, for God to bring forth a translation of the Bible which would sum up in itself the best of the ages. The heavenly Father foresaw the opportunity of giving His Word to the inhabitants of earth by the coming of the British Empire with its dominions scattered throughout the world, and by the great American Republic, both speaking the English language. Not only was the English language by 1611 in a more opportune condition than it had ever been before or ever would be again, but the Hebrew and the Greek likewise had been brought up with the accumulated treasures of their materials to a splendid working point. The age was not distracted by the rush of mechanical and industrial achievements. Moreover linguistic scholarship was at its peak. Men of giant minds, supported by excellent physical health, had possessed in a splendid state of perfection a knowledge of the languages and literature necessary for the ripest Biblical scholarship. (pg. 42)
The birth of the King James Bible was a death stroke to the supremacy of Roman Catholicism. The translators little foresaw the wide extent of circulation and the tremendous influence to be won by their book. They little dreamed that for three hundred years it would form the bond of English Protestantism in all parts of the world. One of the brilliant minds of the last generation, Faber, who as a clergyman in the Church of England, labored to Romanize that body, and finally abandoned it for the Church of Rome, cried out, “” “Who will say that the uncommon beauty and marvelous English of the Protestant Bible is not one of the great strongholds of heresy in this country?”
Yes, more, it has not only been the stronghold of Protestantism in Great Britain, but it has built a gigantic wall as a barrier against the spread of Romanism.
“The printing of the English Bible has proved to be by far the mightiest barrier ever reared to repel the advance of Popery, and to damage all the resources of the Papacy.”
Small wonder then that for three hundred years incessant warfare has been waged upon this instrument created by God to mold all constitutions and laws of the British Empire, and of the great American Republic, while at the same time comforting, blessing, and instructing the lives of the millions who inhabit these territories. Behold what it has given to the world! The machinery of the Catholic Church can never begin to compare with the splendid machinery of Protestantism. The Sabbath School, the Bible printing houses, the foreign missionary societies, the Y.M.C.A., the Y.W.C.A., the Woman’s Christian Temperance Union, the Protestant denominational organizations, “” these all were the offspring of Protestantism. Their benefits have gone to all lands and been adopted by practically all nations. Shall we throw away the Bible from which such splendid organizations have sprung? (51-52)
If you are looking for a great read this summer, you should check out Oswald by Edoardo Albert. This is the second book in “The Northumbrian Thrones” series. The books follow the rise and fall of key British kings from the seventh century.
What does Jack the Ripper have to do with the King James Bible? Well, apparently he represents judgment on those of us who abandoned that old faithful translation of generations past. In 1881 the Revised Version came out and met with widespread approval. So seven years later, in 1888, 5 women faced a gruesome death at the heads of a maniac dubbed Jack the Ripper. Who’d have known this was retribution for abandoning the King James Bible?
Erik over at Fundamentally Changed recently raised the question of