CALVIN’S NEW TESTAMENT COMMENTARIES, by T. H. L. Parker, Vicar of Oakington, Cambridge, England. Published by William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1971. 208 pages. Price $7.95. Reviewed by Rev. Cornelius J. Van Schouwen (Emeritus) of Sioux Center, Iowa.
This book is valuable especially for those who have a complete edition of Calvin’s Commentaries. It seeks to narrate the history of the writing of these commentaries; to expound Calvin’s principles of interpretation; and to investigate the sources of his biblical text, what Greek text he used, to what extent he was influenced by the Vulgate or vernacular versions and by other commentators of his day.
Ecclesiastical polity, pastoral work in all its branches, especially the burden of frequent preaching, as well as the demand of an extensive correspondence and of controversies demanding polemical replies—all these left little time for a man in poor health to write what was, as Calvin thought, not immediately necessary.
Although Calvin was aware of his gifts to elucidate Scripture, yet at the outset, he was not convinced of the value of work that was not original. And how could he say anything original when the ground had been covered by scores of commentators? Already several outstandingly good commentaries had appeared since 1520. Calvin considered the commentaries of Melanchthon, Bullinger, and Bueer, as outstanding. Calvin shrank even from appearing to enter into competition with these established commentators. Bullinger, Melanchthon, and Bucer were not only the three leading Protestant writers in this sphere; they also represented a distinctive literary tradition and had imposed this tradition on the commentary, so that Protestant commentaries bade fair to become set in pattern.
And yet in spite of all these considerations, such men as Fare!, Francis Baudin, his friends, and many of the learned were constantly urging Calvin to write commentaries on all the New Testament Epistles. From Strasbourg, Valeran Pullain wrote to Calvin in November 1545: “Look, my father, I am speaking like this because I am convinced that it is for the glory of Christ and the upbuilding of his Church. I want you to determine once for all just this—that y0u will never rest until you have written commentaries on all the Epistles of Paul, then on the prophets, then on the rest of the sacred books. Gracious God! How they would help the Church!”
So Calvin began writing commentaries, first on the Epistles of Paul, then on the Gospels, and finally on the Old Testament books. He rejected the works of Melanchthon, Bullinger, and Bucer as models and adopted his own method. He was persuaded that the chief virtue of an interpreter lies in clear brevity, for method was only a means to an end; and the expositor’s paramount duty is to reveal the mind of the writer. To accomplish this Calvin made his own translation of the original text and was not afraid to censure other commentators when he disagreed with their interpretation of a biblical led.
This in general is what this book is all about. It presents a history of the commentaries Calvin wrote. On the part of the author, it reveals much erudition and it involved considerable research. Sources of the bibliographical information are listed in the back of the book, together with the listing of other works of Calvin.
In the reading of this book, I was very much amazed to ascertain the prodigious efforts set forth by the Reformers to provide a copy of the Bible for all those who could read and also commentaries to understand it. Whereas in 1500 only a relatively very few pe0ple possessed a copy of the Scriptures, the flood of editions from the printing presses had by 1600 made it possible for practically everyone who could read to have his own Bible. This was due to the fact that the Reformers were convinced that faith was produced and nourished by the Word of God. This book by Parker is an essential tool for understanding not only Calvin’s biblical work but biblical work in general in the first half of the sixteenth century.
THE JESUS PEOPLE SPEAK OUT, by Ruben Ortega; David C. Cook Publishing Company, Elgin, Illinois, 128 pages, $ .95 (paperback). Reviewed by Rev. Hubert J. Sprik of Wayland, Mich.
The compiler of this book, Ruben Ortega, went Into the streets with a tape recorder for a firsthand interview with the Jesus People. The book consists of street answers to a host of questions put by the interview people. These questions range from such questions as: “What Is the Jesus Movement?”; “What Is Your Objective As Part of the Jesus Movement?”; “How Should a Christian Worship?”; “How Should You Witness to Others?”; “What’s the Difference Between Speaking in Tongues and Being Filled With the Holy Spirit?”; “How Do You Feel About Living In Communes?”; “What Do You Think About Christian Rock Music?”; “Should a Christian Use Drugs?”; and “Do You Think Jesus Is Coming Again Soon?”
One sees reflected in the answers given something of a cross section of the Jesus movement. Differing answers are given by the street people. In general, one gathers that the movement is more aligned with the New Testament and less aligned with the historic Christian Church, being more turned to the Spirit of Christianity rather than its structure. It appears that the Jesus movement echoes more of the spirit and freedom of Christianity and less of its discipline and culture. Being somewhat allied with the youth revolution, the movement is down on law, authority, structure, discipline and the establishment and up on love, freedom, spontaneity, witnessing and “doing one’s own thing.”
The book serves a useful purpose in letting us hear directly from those involved in the movement. However, the weakness may be in that the answers were conditioned by the type of questions asked. All in all, a helpful insight into the movement. The evaluations and judgments are left to the reader.
THE JESUS GENERATION By Billy Graham; Zondervan, 1415 Lake Drive, Grand Rapids, Mich.; 188 pages; 1971; $l.95 (paperback). Reviewed by Rev. Hubert J. Sprik of Wayland. Mich.
This book reads much like Graham preaches. His style is evident throughout. Undoubtedly, much source material comes from encounters with the Jesus Generation via his mail, sermons, counselling sessions, campus appearances and his newspaper column, etc. The book reflects the broad spectrum of the youth movement and acquaintance with the best literature in the field.
The book is beamed towards the youth who may be either in the broad stream of the Youth Revolution or in the narrow stream of the Jesus Revolution. One is not always sure to which element Graham is speaking, though what he says is apropos to both. Those who desire to understand the world of young people today will profit greatly from what is said about: The Changing Scene; Generation Gaps; Hang-Ups; Bad Vibrations; Sex Hang-Ups; Copping Out; Hanging Loose; Confronting the Identity Crisis; Jesus Christ Superstar; Turning On; Getting High; Commitment and Involvement; The Devil; and Getting It All Together.
The book is stitched and cross-stitched with offering Jesus Christ as the solution to the many problem areas encountered by the Jesus Generation. Says Graham, the answer is not in something about Jesus but in Jesus Himself. We heartily agree.
Though we think that Graham presents a simplistic solution to many complex problems, Graham does point to long range solutions in the disciplined Christian life. Christ is not the answer unless Christ is put on in daily living. A trip to the altar is important but it is only a beginning point. Graham acknowledges as much. However, if Christianity is going to offer long range solutions we must not only see the romantic side of the Christian faith but also the disciplined day-to-day living of the Christian faith.
A helpful book for all concerned in living. the Christian life amid the changing times, especially helpful for the young people of today.
RELIGION AND THE NEW MAJORITY, Billy Graham, Middle America, and the Politics of the 70’s, by Lowell D. Strciker and Gerald S. Strober. Published by the Association Press, New York, 1972. 202 pages. $5.95. Reviewed by Rev. Peter De Jong of Dutton, Mich.
These authors advance the thesis that “a, new political majority is emerging In contemporary American life that will profoundly shape the political decisions made by Americans in this decade.” They see this “new maiority” symbolized by the personal friendship between Billy Graham and Richard Nixon and claiming the adherence and support of “Middle America.” “The religion of Middle America weaves together three strands: 1) the personal piety of revivalistic fun damentalism, 2) the myths and symbols of American civil religion, and 3) the liberal-humanist heritage.” Their own attitude toward this political-religious development is expressed in the “contention that America is a religious nation, and that the religion of its people is alive and well and active and effective despite the confusion of the times” (p. 23).
The authors see Billy Graham becoming more socially conscious and the main line denominations losing the support of their membership because of their liberal political activism. “Billy Graham is today the leader of the politically decisive majority, the man who more consistently than anyone else articulates the aspirations and fears of the bulk of his fellow citizens” (p. 189). The writers urge a policy of cooperation between diverse religious groups: “It is time that the zealous dedication of American Fundamentalism and the social responsiveness of liberal Protestantism were joined together in support of a national heritage which is well worth saving” (p. 196).
Despite very extensive use of statistics and tables in the style of sociologists the book falls far short of proving its claim that Billy Graham is beginning to represent the decisive political power in the U.S. It seems too obvious that the increasing rejection of all kinds of Christian moral standards throughout public life testifies daily that the religious revivals, however effective they may have been, under the blessing of God in the conversion of individuals, have not brought a decisive change in the political and social apostasy of the nation. Even more untenable, it seems to me, is the assumption that cooperation between believers and unbelievers in this “civil religion” which has become the American tradition can in the long run expect the favor of God.
In short, the view of these writers who exhibit such high appreciation for Billy Graham is not directed toward God at all, hut only toward the social and political considerations which they consider expedient for the country at this point in its history. This book calls attention to the need for genuinely Christian evaluation of the nation’s political and social problems, a need it does not meet.
SAMUEL WILLARD: Preacher of Orthodoxy in an Era of Change, by Seymour Van Dyken. Published by Eerdmans, Grand Rapids, Michigan. 1972. 224 pages. Price, $5.95. Reviewed by Rev. Adam Persenaire of Grand Rapids, Michigan.
According to the author’s own testimony “this work is the result of a pilgrimage of study which received its inspiration in the seminars of Professor Lefferts A. Loetseher at Princeton Theological Seminary.” On the flyleaf this eminent scholar of American Church History gives the following evaluation of this book: “An authentic summary of the main areas of religious thinking of this late New England Puritan . . . extensive and careful work are evident on every page. Dr. Van Dyken has written a solid and worthy book on an important New England leader.”
Although this book primarily deals with Samuel Willard, it is far more than a mere biography of this great preacher. Its main purpose is to show how Samuel Willard, even though he is not as well-known to us as some other Puritan divines, nevertheless exerted, perhaps, an even greater influence than they upon the life and thinking of his contemporaries. For it was he who not only gave energetic leadership in the era of great change wherein he lived; but by his moderation also was a stabilizing force in that critical age. The times were, indeed, stirring. For Willard was born in the same year that Charles I was beheaded. It was during his ministry that the Stuarts came back to power under Charles II and James II. Then came the so-called “Glorious Revolution” of 1688, followed by the return of the Stuart dynasty with the accession of Queen Anne. During this time the Reformed faith was threatened from all sides, not only in England, hut also on the continent. For in 1685 Louis XIV revoked the Edict of Nantes. Protestants were persecuted in France and Hungary.
All these political and religious upheavals affected the New England colony. Especially when in 1683 the original charter, under which Massachusetts had enjoyed almost complete self-government, was revoked, it was a sore trial for these Puritans to submit to royal and Anglican interference with their civil and ecclesiastical affairs. But in all these circumstances Willard, through his preaching, exerted a tremendous influence, as his sermons reflected the times and spoke to them.
Willard was a staunch advocate of the standard Reformed position, and vigorously defended it against the inroads made by Arminians, both the sectarian and the Anglican variety. Antinomianism, and the disturbing influence of the Quakers. Basic to all this was Willard’s doctrine of the covenant which in Puritan New England had the implication that their colony was a kind of theocracy, or new Zion. As such Willard believed in and preached intolerance of religions dissent. Yet, when in later years the English crown gave Massachusetts a new charter which guaranteed religious freedom to all groups, Willard, even though his convictions remained unchanged in principle, was among the first to be willing to modify his position in practice. Van Dyken believes that it may be assumed that he agreed with Increase Mather who stated that “in the Protestant and Reformed English nation religion came to expression in various forms—Episcopal, Presbyterian, Congregational, and Antipedobaptist, but since these did not differ in the fundamental articles of faith there were among all of them ‘some with whom Godliness in the Truth and Power is to be found’” (p. 153).
Another evidence of Willard’s greater leniency on some points of doctrine and church polity may be found in his acceptance of the so-called “Half-Way Covenant” and his willingness to adopt less stringent requirements in the manner of receiving members in his church. But his charitable disposition was perhaps most evident, when he used his influence to stop the Salem Witchcraft trials in 1692 and promoted the historic fast day on which God’s pardon was sought for the gross injustice done in them.
This reviewer believes that Dr. Van Dyken has made a real contribution to our store of knowledge of the early American ecclesiastical and political scene, and can highly recommend this book to the readers of THE OUTLOOK. I wish to congratulate him with the publication of his first book.
In conclusion, may I also add a personal wish to the author who has recently entered the ministry of the denomination which had its roots in New England Puritanism. It is my sincere hope that he, like Samuel Willard, will be a propagandist and defender of the historic Reformed faith in that denomination which, to a large extent, has so lamentably departed from the faith 0f our Puritan Fathers.
THE OLD TESTAMENT: ITS CLAIMS AND CRITICS, by O. T. Allis, Baker Book House. Grand Rapids, Mich. 509 pages, 1972, $9.95. Reviewed by Dr. Gerard Van Groningen, Professor of Bible at Dordt College, Sioux Center, Iowa.
Recently a noted speaker, a recognized critical authority on the Old Testament, made a public statement to the effect that the conservative, orthodox writers on the Old Testament have read much about the Bible, and have offered summaries and rebuttals of critical writers, but their writings have indicated that they did not read and understand the Bible itself.
Dr. O. T. Allis cannot be faulted on this score. (I have not been convinced that the accused men arc guilty either.) In the first few pages of this book Allis points out that many introductions to the O.T. have appeared lately, mainly to prove that the Bible does not say what it so obviously says to the readers of the Bible. Allis claims, and rightly, that the O.T. is a book about GOD and from GOD. And the O.T. is the BOOK OF MAN, a book written by man, about man and for man. The following statement governs all Allis says in his book:
“The human element in the Bible does not prevent it from being in a unique sense the Word of God. It is God’s word to man through man: and, therefore it is both human and divine. It is God’s Word.”
The burden of Chapter One is to present the main doctrine of the O.T .; creation, man’s apostasy, and resistant abnormality and judgment, redemption, covenant, separation, and distinctiveness. (Glaring in omission is the necessary reference to the Kingdom Concept.) The historical character of Abraham, Moses, David, and the prophets is stressed. To and through these men, by Word and deed. God revealed Himself. This revelation, however, came in a narrow channel, and the material is selective and episodic. This unique O.T. book is interpreted by the New Testament. This interpretation enables the readers to realize that the message of both O.T. and N.T . centers in Jesus Christ.
Chapter Two deals with the literary form of the O.T. Allis maintains it is necessary to do this because the Bible is its own interpreter, and therefore it is necessary to know both the factual content and the language and style of the O.T. So Allis discusses in what ways the Bible is to be interpreted literally, i.e., recognizing and interpreting figures of speech, specific features of poetry, command and fulfillment, prophecy and fulfillment, unity and completeness, and other Hebrew literary features. This section is well done, problems arc discussed, specific illustrations from the O.T. text are used in an illuminating manner.
In Chapter Three, Allis looks at the 0 .1′. from without. What is there to learn from History and Archaeology? This question must be asked because: “Redemptive history is part of secular history. It is embedded in it; and the interrelations between them are very many and often very intricate. Sacred history is not isolated history” (p. 172). Allis points out that whereas at one time the historicity of much that is recorded in the O.T. was rejected, Archaeology has done much to offset this. particularly relative to Israel’s history. However, Archaeology had given much impetus to comparative religion studies. Now, critics say that it is seen that Israel’s faith did not develop in a vacuum; it is claimed that faith must be seen as part of the general international religious phenomenon. But, Allis contends that Archaeology can offer us nothing positive concerning the spiritual verities of Biblical religion. He is correct.
So far I have made a few comments on three of the six chapters. Space forbids a discussion of the claims critics make against the O.T. and Allis’ helpful rebuttals, each of which is a thorough explanation of Biblical givens.
This volume is well worth the ten dollars it costs to add it to one’s library. In reality this book is six books in one volume. The discussions are fascinating. As one reads he realizes that he is listening to a man who has personally been involved in the exposition and defense of the O.T. for a long time. Allis indicates that he has lived through the various changes as he clung to the unchanging Word. Let Allis share his knowledge with you and you will be intimately acquainted with the past, up-to-date for the present, and prepared for the future.
THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, Volume VIII, T-Y, edited by Gerhard Friedrich and translated by Geoffrey W. Bromiley. Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan. 1972, pp. xi, 620, $18.50. Reviewed by Jerome Julien pastor of the Faith Christian Reformed Church of Grand Rapids, Mich.
Now we have the eighth volume; only one is yet to come in this helpful Theological Dictionary of the New Testament. For long years this set has been in the process of completion, first only in German (and that interrupted by World War II). Now it is coming to us in English much more rapidly.
Biblical words such as “humility,” “appoint,” “end (telos),” “tax,” “place,” “blind,” “pride,” “water” and “hymn” are discussed in the same way similar words have been discussed in earlier volumes. There are interesting discussions of the numbers three and four, and an enlightening section on ancient methods of taxation. The longest articles are on “son” and “the Son of Man,” and there is also a short article on “son of David.” Th is latter can serve as an illustration of what these articles contain. The Old Testament significance of David and son of David is explained. Topics such as “David as a type of Christ” and “Christ as David’s Son and Lord” are discussed. Then the usage of those terms in the New Testament is shown.
Unfortunately, this is not a volume which represents conservative Biblical scholarship. As you read, you can find the vocabulary of Higher Criticism and you can also find theological views which sometime have a strange sound. In spite of this, this volume ought to take its place alongside of the other seven in every well-furnished minister’s study. Used with discernment, it will be a great help. In spite of the high price (this volume is less costly than others in the series) it is an essential tool for Biblical exegesis.
THE POLITICS OF GOD and THE POLITICS OF MAN, Jacques Ellul. Translated from the French by Geoffrey W. Brorniley. Publisher: William B. Eerdmans Publishing Co., Grand Rapids, Michigan 49502. 199 pages, paperback 1972. Price: $2.95. Reviewed by Rev. Fred Handlogten of Sanborn, Iowa.
This is a series of meditations based on seven characters from the Second Book of Kings. For the author the Second Book of Kings “displays concretely the play of what Karl Barth has called the free determination of man in the free decision of God. We arc constantly in the presence of the relation between man’s action and God’s.” So the problem is this: “If God is omnipotent, he cannot allow man any freedom, and man, when he acts, can only execute mechanically what God has ordained. On the other hand. if man has freedom, if he makes his own decisions, God is simply a theoretical, abstract, impotent God.” While Ellul seeks to add something to the solution of this problem (which he acknowledges is insoluble) he has tipped the scales in favor of man, with God adapting himself to man’s actions.
Penetrating insights often call for a pause. A re-reading. And evaluation.
The eighth and concluding chapter is headed “Inutility”—useless service. No answer for the supposed “inutility” of what man does is found. The reader is left dangling hopelessly. To quote: “Yahweh takes man and sets him in the garden of Eden . . . to till it and keep it. It is God’s command and yet a useless service … Works are demanded … Prayer is God’s command . . . Wisdom is the command of God . . . Preaching! It is God’s command . . . and yet it is (all) useless service.”
In support of this thesis Luke 17:10 is used, where Jesus says: “Say, ‘We are unworthy (KJ, unprofitable servants.’” True, all our works are “unworthy” and “unprofitable” in that they are of no merit in God’s sight. But what about First Corinthians 10:31: “Whether therefore ye cat, or drink, or whatsoever ye do, do all to the glory of God.” One could wish that the readers were inspired to fulfil God’s commands, not only because they are His commands, but also knowing that their being carried out leads to God’s glory. There is one passing reference to this: “If we are ready to be unworthy or unprofitable servants, then our works can truly redound to the glory of him who free!), loved us first.” Is the purpose of doing all things to the glory of God inutility? Or is that the real goal of our service? The Scripture, I believe, instructs us in the latter.
This book is valuable especially for those who have a complete edition of Calvin’s Commentaries. It seeks to narrate the history of the writing of these commentaries; to expound Calvin’s principles of interpretation; and to investigate the sources of his biblical text, what Greek text he used, to what extent he was influenced by the Vulgate or vernacular versions and by other commentators of his day.
Ecclesiastical polity, pastoral work in all its branches, especially the burden of frequent preaching, as well as the demand of an extensive correspondence and of controversies demanding polemical replies—all these left little time for a man in poor health to write what was, as Calvin thought, not immediately necessary.
Although Calvin was aware of his gifts to elucidate Scripture, yet at the outset, he was not convinced of the value of work that was not original. And how could he say anything original when the ground had been covered by scores of commentators? Already several outstandingly good commentaries had appeared since 1520. Calvin considered the commentaries of Melanchthon, Bullinger, and Bueer, as outstanding. Calvin shrank even from appearing to enter into competition with these established commentators. Bullinger, Melanchthon, and Bucer were not only the three leading Protestant writers in this sphere; they also represented a distinctive literary tradition and had imposed this tradition on the commentary, so that Protestant commentaries bade fair to become set in pattern.
And yet in spite of all these considerations, such men as Fare!, Francis Baudin, his friends, and many of the learned were constantly urging Calvin to write commentaries on all the New Testament Epistles. From Strasbourg, Valeran Pullain wrote to Calvin in November 1545: “Look, my father, I am speaking like this because I am convinced that it is for the glory of Christ and the upbuilding of his Church. I want you to determine once for all just this—that y0u will never rest until you have written commentaries on all the Epistles of Paul, then on the prophets, then on the rest of the sacred books. Gracious God! How they would help the Church!”
So Calvin began writing commentaries, first on the Epistles of Paul, then on the Gospels, and finally on the Old Testament books. He rejected the works of Melanchthon, Bullinger, and Bucer as models and adopted his own method. He was persuaded that the chief virtue of an interpreter lies in clear brevity, for method was only a means to an end; and the expositor’s paramount duty is to reveal the mind of the writer. To accomplish this Calvin made his own translation of the original text and was not afraid to censure other commentators when he disagreed with their interpretation of a biblical led.
This in general is what this book is all about. It presents a history of the commentaries Calvin wrote. On the part of the author, it reveals much erudition and it involved considerable research. Sources of the bibliographical information are listed in the back of the book, together with the listing of other works of Calvin.
In the reading of this book, I was very much amazed to ascertain the prodigious efforts set forth by the Reformers to provide a copy of the Bible for all those who could read and also commentaries to understand it. Whereas in 1500 only a relatively very few pe0ple possessed a copy of the Scriptures, the flood of editions from the printing presses had by 1600 made it possible for practically everyone who could read to have his own Bible. This was due to the fact that the Reformers were convinced that faith was produced and nourished by the Word of God. This book by Parker is an essential tool for understanding not only Calvin’s biblical work but biblical work in general in the first half of the sixteenth century.
THE JESUS PEOPLE SPEAK OUT, by Ruben Ortega; David C. Cook Publishing Company, Elgin, Illinois, 128 pages, $ .95 (paperback). Reviewed by Rev. Hubert J. Sprik of Wayland, Mich.
The compiler of this book, Ruben Ortega, went Into the streets with a tape recorder for a firsthand interview with the Jesus People. The book consists of street answers to a host of questions put by the interview people. These questions range from such questions as: “What Is the Jesus Movement?”; “What Is Your Objective As Part of the Jesus Movement?”; “How Should a Christian Worship?”; “How Should You Witness to Others?”; “What’s the Difference Between Speaking in Tongues and Being Filled With the Holy Spirit?”; “How Do You Feel About Living In Communes?”; “What Do You Think About Christian Rock Music?”; “Should a Christian Use Drugs?”; and “Do You Think Jesus Is Coming Again Soon?”
One sees reflected in the answers given something of a cross section of the Jesus movement. Differing answers are given by the street people. In general, one gathers that the movement is more aligned with the New Testament and less aligned with the historic Christian Church, being more turned to the Spirit of Christianity rather than its structure. It appears that the Jesus movement echoes more of the spirit and freedom of Christianity and less of its discipline and culture. Being somewhat allied with the youth revolution, the movement is down on law, authority, structure, discipline and the establishment and up on love, freedom, spontaneity, witnessing and “doing one’s own thing.”
The book serves a useful purpose in letting us hear directly from those involved in the movement. However, the weakness may be in that the answers were conditioned by the type of questions asked. All in all, a helpful insight into the movement. The evaluations and judgments are left to the reader.
THE JESUS GENERATION By Billy Graham; Zondervan, 1415 Lake Drive, Grand Rapids, Mich.; 188 pages; 1971; $l.95 (paperback). Reviewed by Rev. Hubert J. Sprik of Wayland. Mich.
This book reads much like Graham preaches. His style is evident throughout. Undoubtedly, much source material comes from encounters with the Jesus Generation via his mail, sermons, counselling sessions, campus appearances and his newspaper column, etc. The book reflects the broad spectrum of the youth movement and acquaintance with the best literature in the field.
The book is beamed towards the youth who may be either in the broad stream of the Youth Revolution or in the narrow stream of the Jesus Revolution. One is not always sure to which element Graham is speaking, though what he says is apropos to both. Those who desire to understand the world of young people today will profit greatly from what is said about: The Changing Scene; Generation Gaps; Hang-Ups; Bad Vibrations; Sex Hang-Ups; Copping Out; Hanging Loose; Confronting the Identity Crisis; Jesus Christ Superstar; Turning On; Getting High; Commitment and Involvement; The Devil; and Getting It All Together.
The book is stitched and cross-stitched with offering Jesus Christ as the solution to the many problem areas encountered by the Jesus Generation. Says Graham, the answer is not in something about Jesus but in Jesus Himself. We heartily agree.
Though we think that Graham presents a simplistic solution to many complex problems, Graham does point to long range solutions in the disciplined Christian life. Christ is not the answer unless Christ is put on in daily living. A trip to the altar is important but it is only a beginning point. Graham acknowledges as much. However, if Christianity is going to offer long range solutions we must not only see the romantic side of the Christian faith but also the disciplined day-to-day living of the Christian faith.
A helpful book for all concerned in living. the Christian life amid the changing times, especially helpful for the young people of today.
RELIGION AND THE NEW MAJORITY, Billy Graham, Middle America, and the Politics of the 70’s, by Lowell D. Strciker and Gerald S. Strober. Published by the Association Press, New York, 1972. 202 pages. $5.95. Reviewed by Rev. Peter De Jong of Dutton, Mich.
These authors advance the thesis that “a, new political majority is emerging In contemporary American life that will profoundly shape the political decisions made by Americans in this decade.” They see this “new maiority” symbolized by the personal friendship between Billy Graham and Richard Nixon and claiming the adherence and support of “Middle America.” “The religion of Middle America weaves together three strands: 1) the personal piety of revivalistic fun damentalism, 2) the myths and symbols of American civil religion, and 3) the liberal-humanist heritage.” Their own attitude toward this political-religious development is expressed in the “contention that America is a religious nation, and that the religion of its people is alive and well and active and effective despite the confusion of the times” (p. 23).
The authors see Billy Graham becoming more socially conscious and the main line denominations losing the support of their membership because of their liberal political activism. “Billy Graham is today the leader of the politically decisive majority, the man who more consistently than anyone else articulates the aspirations and fears of the bulk of his fellow citizens” (p. 189). The writers urge a policy of cooperation between diverse religious groups: “It is time that the zealous dedication of American Fundamentalism and the social responsiveness of liberal Protestantism were joined together in support of a national heritage which is well worth saving” (p. 196).
Despite very extensive use of statistics and tables in the style of sociologists the book falls far short of proving its claim that Billy Graham is beginning to represent the decisive political power in the U.S. It seems too obvious that the increasing rejection of all kinds of Christian moral standards throughout public life testifies daily that the religious revivals, however effective they may have been, under the blessing of God in the conversion of individuals, have not brought a decisive change in the political and social apostasy of the nation. Even more untenable, it seems to me, is the assumption that cooperation between believers and unbelievers in this “civil religion” which has become the American tradition can in the long run expect the favor of God.
In short, the view of these writers who exhibit such high appreciation for Billy Graham is not directed toward God at all, hut only toward the social and political considerations which they consider expedient for the country at this point in its history. This book calls attention to the need for genuinely Christian evaluation of the nation’s political and social problems, a need it does not meet.
SAMUEL WILLARD: Preacher of Orthodoxy in an Era of Change, by Seymour Van Dyken. Published by Eerdmans, Grand Rapids, Michigan. 1972. 224 pages. Price, $5.95. Reviewed by Rev. Adam Persenaire of Grand Rapids, Michigan.
According to the author’s own testimony “this work is the result of a pilgrimage of study which received its inspiration in the seminars of Professor Lefferts A. Loetseher at Princeton Theological Seminary.” On the flyleaf this eminent scholar of American Church History gives the following evaluation of this book: “An authentic summary of the main areas of religious thinking of this late New England Puritan . . . extensive and careful work are evident on every page. Dr. Van Dyken has written a solid and worthy book on an important New England leader.”
Although this book primarily deals with Samuel Willard, it is far more than a mere biography of this great preacher. Its main purpose is to show how Samuel Willard, even though he is not as well-known to us as some other Puritan divines, nevertheless exerted, perhaps, an even greater influence than they upon the life and thinking of his contemporaries. For it was he who not only gave energetic leadership in the era of great change wherein he lived; but by his moderation also was a stabilizing force in that critical age. The times were, indeed, stirring. For Willard was born in the same year that Charles I was beheaded. It was during his ministry that the Stuarts came back to power under Charles II and James II. Then came the so-called “Glorious Revolution” of 1688, followed by the return of the Stuart dynasty with the accession of Queen Anne. During this time the Reformed faith was threatened from all sides, not only in England, hut also on the continent. For in 1685 Louis XIV revoked the Edict of Nantes. Protestants were persecuted in France and Hungary.
All these political and religious upheavals affected the New England colony. Especially when in 1683 the original charter, under which Massachusetts had enjoyed almost complete self-government, was revoked, it was a sore trial for these Puritans to submit to royal and Anglican interference with their civil and ecclesiastical affairs. But in all these circumstances Willard, through his preaching, exerted a tremendous influence, as his sermons reflected the times and spoke to them.
Willard was a staunch advocate of the standard Reformed position, and vigorously defended it against the inroads made by Arminians, both the sectarian and the Anglican variety. Antinomianism, and the disturbing influence of the Quakers. Basic to all this was Willard’s doctrine of the covenant which in Puritan New England had the implication that their colony was a kind of theocracy, or new Zion. As such Willard believed in and preached intolerance of religions dissent. Yet, when in later years the English crown gave Massachusetts a new charter which guaranteed religious freedom to all groups, Willard, even though his convictions remained unchanged in principle, was among the first to be willing to modify his position in practice. Van Dyken believes that it may be assumed that he agreed with Increase Mather who stated that “in the Protestant and Reformed English nation religion came to expression in various forms—Episcopal, Presbyterian, Congregational, and Antipedobaptist, but since these did not differ in the fundamental articles of faith there were among all of them ‘some with whom Godliness in the Truth and Power is to be found’” (p. 153).
Another evidence of Willard’s greater leniency on some points of doctrine and church polity may be found in his acceptance of the so-called “Half-Way Covenant” and his willingness to adopt less stringent requirements in the manner of receiving members in his church. But his charitable disposition was perhaps most evident, when he used his influence to stop the Salem Witchcraft trials in 1692 and promoted the historic fast day on which God’s pardon was sought for the gross injustice done in them.
This reviewer believes that Dr. Van Dyken has made a real contribution to our store of knowledge of the early American ecclesiastical and political scene, and can highly recommend this book to the readers of THE OUTLOOK. I wish to congratulate him with the publication of his first book.
In conclusion, may I also add a personal wish to the author who has recently entered the ministry of the denomination which had its roots in New England Puritanism. It is my sincere hope that he, like Samuel Willard, will be a propagandist and defender of the historic Reformed faith in that denomination which, to a large extent, has so lamentably departed from the faith 0f our Puritan Fathers.
THE OLD TESTAMENT: ITS CLAIMS AND CRITICS, by O. T. Allis, Baker Book House. Grand Rapids, Mich. 509 pages, 1972, $9.95. Reviewed by Dr. Gerard Van Groningen, Professor of Bible at Dordt College, Sioux Center, Iowa.
Recently a noted speaker, a recognized critical authority on the Old Testament, made a public statement to the effect that the conservative, orthodox writers on the Old Testament have read much about the Bible, and have offered summaries and rebuttals of critical writers, but their writings have indicated that they did not read and understand the Bible itself.
Dr. O. T. Allis cannot be faulted on this score. (I have not been convinced that the accused men arc guilty either.) In the first few pages of this book Allis points out that many introductions to the O.T. have appeared lately, mainly to prove that the Bible does not say what it so obviously says to the readers of the Bible. Allis claims, and rightly, that the O.T. is a book about GOD and from GOD. And the O.T. is the BOOK OF MAN, a book written by man, about man and for man. The following statement governs all Allis says in his book:
“The human element in the Bible does not prevent it from being in a unique sense the Word of God. It is God’s word to man through man: and, therefore it is both human and divine. It is God’s Word.”
The burden of Chapter One is to present the main doctrine of the O.T .; creation, man’s apostasy, and resistant abnormality and judgment, redemption, covenant, separation, and distinctiveness. (Glaring in omission is the necessary reference to the Kingdom Concept.) The historical character of Abraham, Moses, David, and the prophets is stressed. To and through these men, by Word and deed. God revealed Himself. This revelation, however, came in a narrow channel, and the material is selective and episodic. This unique O.T. book is interpreted by the New Testament. This interpretation enables the readers to realize that the message of both O.T. and N.T . centers in Jesus Christ.
Chapter Two deals with the literary form of the O.T. Allis maintains it is necessary to do this because the Bible is its own interpreter, and therefore it is necessary to know both the factual content and the language and style of the O.T. So Allis discusses in what ways the Bible is to be interpreted literally, i.e., recognizing and interpreting figures of speech, specific features of poetry, command and fulfillment, prophecy and fulfillment, unity and completeness, and other Hebrew literary features. This section is well done, problems arc discussed, specific illustrations from the O.T. text are used in an illuminating manner.
In Chapter Three, Allis looks at the 0 .1′. from without. What is there to learn from History and Archaeology? This question must be asked because: “Redemptive history is part of secular history. It is embedded in it; and the interrelations between them are very many and often very intricate. Sacred history is not isolated history” (p. 172). Allis points out that whereas at one time the historicity of much that is recorded in the O.T. was rejected, Archaeology has done much to offset this. particularly relative to Israel’s history. However, Archaeology had given much impetus to comparative religion studies. Now, critics say that it is seen that Israel’s faith did not develop in a vacuum; it is claimed that faith must be seen as part of the general international religious phenomenon. But, Allis contends that Archaeology can offer us nothing positive concerning the spiritual verities of Biblical religion. He is correct.
So far I have made a few comments on three of the six chapters. Space forbids a discussion of the claims critics make against the O.T. and Allis’ helpful rebuttals, each of which is a thorough explanation of Biblical givens.
This volume is well worth the ten dollars it costs to add it to one’s library. In reality this book is six books in one volume. The discussions are fascinating. As one reads he realizes that he is listening to a man who has personally been involved in the exposition and defense of the O.T. for a long time. Allis indicates that he has lived through the various changes as he clung to the unchanging Word. Let Allis share his knowledge with you and you will be intimately acquainted with the past, up-to-date for the present, and prepared for the future.
THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, Volume VIII, T-Y, edited by Gerhard Friedrich and translated by Geoffrey W. Bromiley. Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan. 1972, pp. xi, 620, $18.50. Reviewed by Jerome Julien pastor of the Faith Christian Reformed Church of Grand Rapids, Mich.
Now we have the eighth volume; only one is yet to come in this helpful Theological Dictionary of the New Testament. For long years this set has been in the process of completion, first only in German (and that interrupted by World War II). Now it is coming to us in English much more rapidly.
Biblical words such as “humility,” “appoint,” “end (telos),” “tax,” “place,” “blind,” “pride,” “water” and “hymn” are discussed in the same way similar words have been discussed in earlier volumes. There are interesting discussions of the numbers three and four, and an enlightening section on ancient methods of taxation. The longest articles are on “son” and “the Son of Man,” and there is also a short article on “son of David.” Th is latter can serve as an illustration of what these articles contain. The Old Testament significance of David and son of David is explained. Topics such as “David as a type of Christ” and “Christ as David’s Son and Lord” are discussed. Then the usage of those terms in the New Testament is shown.
Unfortunately, this is not a volume which represents conservative Biblical scholarship. As you read, you can find the vocabulary of Higher Criticism and you can also find theological views which sometime have a strange sound. In spite of this, this volume ought to take its place alongside of the other seven in every well-furnished minister’s study. Used with discernment, it will be a great help. In spite of the high price (this volume is less costly than others in the series) it is an essential tool for Biblical exegesis.
THE POLITICS OF GOD and THE POLITICS OF MAN, Jacques Ellul. Translated from the French by Geoffrey W. Brorniley. Publisher: William B. Eerdmans Publishing Co., Grand Rapids, Michigan 49502. 199 pages, paperback 1972. Price: $2.95. Reviewed by Rev. Fred Handlogten of Sanborn, Iowa.
This is a series of meditations based on seven characters from the Second Book of Kings. For the author the Second Book of Kings “displays concretely the play of what Karl Barth has called the free determination of man in the free decision of God. We arc constantly in the presence of the relation between man’s action and God’s.” So the problem is this: “If God is omnipotent, he cannot allow man any freedom, and man, when he acts, can only execute mechanically what God has ordained. On the other hand. if man has freedom, if he makes his own decisions, God is simply a theoretical, abstract, impotent God.” While Ellul seeks to add something to the solution of this problem (which he acknowledges is insoluble) he has tipped the scales in favor of man, with God adapting himself to man’s actions.
Penetrating insights often call for a pause. A re-reading. And evaluation.
The eighth and concluding chapter is headed “Inutility”—useless service. No answer for the supposed “inutility” of what man does is found. The reader is left dangling hopelessly. To quote: “Yahweh takes man and sets him in the garden of Eden . . . to till it and keep it. It is God’s command and yet a useless service … Works are demanded … Prayer is God’s command . . . Wisdom is the command of God . . . Preaching! It is God’s command . . . and yet it is (all) useless service.”
In support of this thesis Luke 17:10 is used, where Jesus says: “Say, ‘We are unworthy (KJ, unprofitable servants.’” True, all our works are “unworthy” and “unprofitable” in that they are of no merit in God’s sight. But what about First Corinthians 10:31: “Whether therefore ye cat, or drink, or whatsoever ye do, do all to the glory of God.” One could wish that the readers were inspired to fulfil God’s commands, not only because they are His commands, but also knowing that their being carried out leads to God’s glory. There is one passing reference to this: “If we are ready to be unworthy or unprofitable servants, then our works can truly redound to the glory of him who free!), loved us first.” Is the purpose of doing all things to the glory of God inutility? Or is that the real goal of our service? The Scripture, I believe, instructs us in the latter.