Unsettled Christianity

Gloria Dei homo vivens – St Irenaeus
August 29th, 2016

Book reminder: “Live Like You Give a Damn!: Join the Changemaking Celebration”

Live Like You Give a Damn! declares the very good news that God is raising up a new generation, largely outside the church, to bring impressive change to the lives of our neighbors locally and globally by creating innovative forms of social enterprise and community empowerment.

The even better news is that those of us within the church can join this changemaking celebration and discover creative new ways God can use our mustard seeds to make a more remarkable difference than we ever imagined possible.

In this book Tom Sine offers practical ways you can join those who are creating their best communities, their best world, and in the process their best lives. Sine shows that in a world changing at warp speed, following Jesus is a “design opportunity.”

It is not only an opportunity to design innovative ways to make a difference but also an opportunity to create lives with a difference, in the way of Jesus, that are simpler and more sustainable–and to throw better parties along the way. Why would anyone want to settle for less and miss the best?

April 27th, 2015

in the mail: “Reading John”

I’ve flipped through it and read the introduction. Thus far, it looks like a great tool to have for those teaching John:

The Gospel of John is often found at the center of discussions about the Bible and its relation to Christian theology. It is difficult to quantify the impact John’s Gospel has had on both the historical development of Christian doctrine and the various expressions of Christian devotion. All too often, however, readers have failed to understand the Gospel as an autonomous text with its own unique story to tell. More often than not, the Gospel of John is swept into a reading approach that either conflates or attempts to harmonize with other accounts of Jesus’ life. This book emphasizes the uniqueness of John’s story of Jesus and attempts to provide readers with a road map for appreciating the historical context and literary features of the text. The aim of this book is to help others become better, more perceptive readers of the Gospel of John, with an ability to trace the rhetoric of the narrative from beginning to end.

June 12th, 2014

Review of “Esther and Her Elusive God: How a Secular Story Functions as Scripture”

How do you bring to bear a cross-disciplinary approach to a generally discarded book of Scripture, suddenly transforming it from a canonical oddity to a pearl? You do it the way John Anthony Dunne has — with careful attention to detail, a wonderful writing style, and an innovative, but sacred, way of looking for the story beneath the headlines. Rarely have I read a more enjoyable and engaging book dismantling previous notions while asserting new ones — with arrogance and any slight against previous notions. Dunne does not get bogged down in a superficial need for footnotes, but simply lays out his argument in an narrow, but supported, manner.

How do we properly treat the book of Esther? As Dunne shows, Christians have treated it in a variety of manners, but always between the two poles of outright ignoring it or twisting it that it doesn’t even look like the story. He also shows just how little difference there is in what modern exegetes do and what the deuterocanonical additions did. They work at adding God into the story.

Esther and her Elusive God is divided between two parts — with the first part having three of the five chapters, an appendix, a bibliography, and indices of sources used along with a subject index. In the first part, Dunne examines the (lack of) evidence for Esther as a sectarian document, concluding that it is a rather secular story. If you are a critical reader, you will not be surprised at the accounts of how Esther pleased her king and thus earned her crown, or the suggestion of how Esther and Mordecai came to be named. In three chapters, Dunne dismantles the usual patina around the story — that of a faithful and docile Jewish girl from the country, a story of love-at-first sight, and of a caretaking God — to bring forth a tell the story of an exiled and accommodating people whose good fortune is based solely on luck.

Not only does Dunne present critical scholarship around the book, but he likewise presents modern (Christian) accounts of the snipe hunt theologians and others go on to find a Christian theme in the book. Quoting from a variety of sources, he is able to deconstruct the usual sentiments around the book to show that what is thought to be exegesis is more often than not an attempt by the reader to force upon the book their own need. Simply, no matter what you do with this story it is not a wonderful book about a faithful God preserving a faithful people. His conclusions are meritorious. They are valid. More than anything, they are interesting and truthful to the text.

Nederlands: Jan Lievens, Feest van Esther, 162...

Nederlands: Jan Lievens, Feest van Esther, 1625, North Carolina Museum of Art, oil on canvas, 134.6 x 165.1 cm (Photo credit: Wikipedia)

I am unsure if I can say enough about Dunne’s work. My largest complaint in working in Christian education at the Church level is the continued need to gloss over tough passages, and books, in Scripture. Esther gets such a treatment. We ignore the sexual congress it took to win the crown, the injustice to the previous queen, and the absent God. None of that needs critical scholarship to pinpoint. In ignoring this, we force upon the story our canonical perspectives of having to have God in every story of the bible. This had to some rather silly interpretations along the way — including novels and movies, something Dunne uses constantly as reference points. However, if we listen close enough to the story, via Dunne’s aid, we will see something much more breathtaking in Esther. The story revealed is one, even with all of the adult behavior enshrined therein, that we must tell ourselves and our children.

After all, as Wesley said, “There are no coincidences.”

May 27th, 2014

Review of “TheoMedia: The Media of God and the Digital Age”

I once came close to actually meeting Andrew “Andy” Byers in the flesh during a presentation on John the Baptist in the Gospel of John. It was at the annual meeting of the Society of Biblical Literature in Baltimore. Before that, we had communicated over various forms of social media — blog, Facebook, Twitter, and email — about a variety of topics. We’ve even spoken via Skype. So, I guess that while I have never “met” Andy in any traditional sense, I have come to know him via online interactions, across the new media if you will, and maybe that is better. If in nothing else, better in the sense that it gives me a unique perspective on the subject matter presented in TheoMedia: The Media of God and the Digital Age.

Andy — er, Byers — writes not to simply add to the confusion about how to accept and use the so-called new media, but to give a voice of calm, blessed, assurance than the fear and trepidation caused by the onslaught of new media is likewise very similar to the earthquakes felt by our predecessors as they grappled with the new ways of communication. Further, we aren’t the only ones using media — God used and uses all sorts of media to communication himself. At once, this is an introduction to theological communication, a theology of communication, and a reimagining of sorts that pits God’s self-disclosure in either the verbal or written form against what we think is happening today. This is not simply a series of resurrected sermons or blog posts, but a well-thought out program aimed at getting the (afraid of the) modern (-era) reader to step back and redigest the narrative of Christian tradition via “media.”

The book is divided into five parts, with part 5 serving as the conclusion to the book. Part 1 sets the philosophical and theological tone of the book, allowing Byers to present new terms (theomedia, theomedium) to the reader. He also, importantly, highlights some of the current discussions around the new social media and how it is shaping our society. He tackles a variety of issues, such as communicable mediation, sex, book v. pixel, and the theology of media.

Part 2 presents the God of Scripture as one who communicates via media. This is an often repeated refrain in this book, but one necessary. If you speak to those who matured before social media, they may not get the value of Facebook and Twitter, especially Christianity communicate via such things — and yet, we find God finding images and other media to communicate to Israel. We find the authors of Scripture finding ways to communicate about God via media. And yes, he does include St. John of Damascus and his own unique defense of theomedia. (Well, I mean before we knew what theomedia was.)

The third part examines speech acts in the Old Testament as a form of media. Rather than images and other tropes as the sole avenue of God’s expression, there is likewise the verbal — written and oral. In this series of chapters, Byers argues for the elevation of the written over the, I’d call it, abstract media. For those anxious over such things, he even speaks to you (chapter 7).

In Part 4, Byers turns to the New Testament to speak of God’s greatest communication act — the Incarnation. He speaks of the canon, the Eucharist (glad to see this word embraced by other Protestants), and baptism — all symbols of God’s communication to us. He closes in Part 5 with an admonition to linger in the theomedia so that these new ways of communicating with the world can be effectively employed to speak well of God.

I can think of no better person to have written such book. Byers presents several stories — from his time as a youth pastor; his role as father, husband, and friend — that really give color and shape to his commentary. He shows a remarkable knowledge of ancient controversies as well as concerns from our own time. Finally, he speaks not as one who has mastered every aspect of the new media, but as one who stands in the Great Tradition of using that which God gives to speak more about God than previously allowed. Yes, there are those that will remain unconvinced by Byer’s grand view, but if you really take his words to heart, the new media, and the newer media from tomorrow, will not worry you, only give you pause long enough to decide how to best use it for the Church.

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March 25th, 2014

first review for “Praying in God’s Theater”

For the most part, you can find other articles on this book here.

Praying in God's Theater

Praying in God’s Theater – Click to Order on Amazon

Geoffrey Kruse-Safford writes,

Joel Watts invites readers in to the world of Revelation in exciting, intriguing, and enlightening ways. Cutting the cord tying St. John’s vision both to history and “prophecy”, Watts reads Revelation with commentators crossing the vast spectrum of Christian history and confession, asking only that we indulge the possibility that there are layers upon layers of possibility within this much-contested text. Placing the text firmly within the liturgical and eucharistic practices of the early church, Watts makes each scene come alive as an opportunity to see what St. John saw – that our worship and song and praise, understood in the fullness of eschatological possibility, takes place both here and now and in the Heavenly Temple before the Throne of the Triune God. The prayers offered up draw on the full range of Biblical texts as Watts makes Heilsgeschichte come alive through the words of Scripture. This is more than an offering of a new way to read, and pray, the Scriptures, something for which I’ve long sought. This is a deeply spiritual, deeply faithful rendering of a text, letting the Spirit bring to life the dead words on the page in a new way.

Among the constant conversation partners most present is St. John of the Cross, whose vision of the “Dark Night Of The Soul” brings out the ways Revelation can guide the weary pilgrim through the hazards of a deepening faith to the table that is set before us and for us. In this way Watts also sheds light on that misunderstood word, “mysticism”. Nothing airy or dreamy here, playing the words of Scripture off the words of the beloved Spanish poet, Watts shows that the mystics presented the full struggle for salvation and perfection of all creation in the drama of their own lives. The proper resting place, both in Scripture, and through Scripture for the great teachers of the church, for that struggle is worship, specifically the Eucharist, at which and through which the drama of salvation is not only reenacted but offered to all, both here and above. Reading and praying Revelation in this way offers readers the possibility of seeing their lives as an important part of the whole story of Redemption. This drama – personal, communal, cosmological – is united in and through the body and blood of the crucified and risen Son of God.

I cannot recommend this book highly enough. It is more than an excellent study of Revelation. The prayers, especially the responsive ones, would fit in any long liturgical study of Revelation, or equally well in small group settings. This is a book not so much to be read as to be thankful for; someone has made the vision of St. John come alive in ways that leave behind both the popular silliness too long associated with the book as well as reducing the text to its final, victorious vision.

This review is greatly appreciated. Geoffrey has updated this view on his blog.

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