Review: Abundance

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Cover image of "Abundance" by Ezra Klein and Derek Thompson

Abundance, Ezra Klein and Derek Thompson. Avid Reader Press (ISBN: 9781668023488) 2025.

Summary: A vision of an American future where we invent and build what’s needed and for government that enables rather than hobbles growth.

Ezra Klein and Derek Thompson open this book with what seems an idyllic dream in the not too distant 2050’s. Abundant water floods the West because oceans provide desalinated water to our taps, allowing a resurgence of tapped out rivers and the greening of desert cities. Fresh food from local “skyscraper farms” and lab grown meat fill your refrigerator, allowing the re-wilding of land. Miracle drugs manufactured in space extend life. Electric transport has cleaned up the air. Work weeks have shrunk through the use of AI. Homelessness, health, and climate crises are a thing of the past.

I have to admit reading this sounded like an exercise of constructing castles in the air. The authors would disagree. They boil their contention down to this: “to have the future we want, we need to build and invent more of what we need. Our housing shortages, infrastructure woes, energy needs, and technological challenges are not insurmountable. And the answer for them is not “less is more.” Technology is an engine of incredible growth. The vision is one, not of a static, but expanding pie.

What is striking is that Klein and Thompson are two progressives, who write primarily to progressives. While critiquing conservative efforts to hobble government, their critique is far more focused on the ways progressives have hobbled growth and innovation through excessive and labyrinthine regulation. Much of it was well-intentioned to provide for safe housing, a cleaner environment, and more equitable contracting. Environmental litigation hamstrung housing growth in places like California, where it is most needed.

Perhaps the most telling example in the whole book is California’s efforts to build high speed rail, beginning in 1982. As of the writing, none of the 500 mile system is operational while costs balloon. Meanwhile, China has built more than 23,000 miles of high speed rail. The problem is not know how, with the U.S. long a leader in rail transport technology. Rather, the problem has been regulations and the protracted negotiations, environmental reviews, and lawsuits these entailed.

The issue is not that government can’t work. For example, Houston permitted more housing units than San Francisco, the Boston and New York Metro areas combined during a recent year. In Houston, the median home price was $300,000 versus $1.7 million in San Francisco. Houston has land use but no zoning rules whereas the others have layers of regulations and restrictions that make construction processes lengthier and far more expensive. Contractors build fewer housing units. And none of it is affordable.

America has led the world in innovation due to our commitments to basic research. Once again, in more recent years, research has been hamstrung by reporting requirements that stifle many of the most creative. They observed that we haven’t studied the creative process. Not only that, increasingly, we don’t build what we invent, but offshore it. The authors argue that the country that can both invent and build what it invents is destined to be an economic powerhouse.

Finally, they highlight the importance of strategic deployment, citing examples from Kennedy’s moonshot program to Trump’s operation Warp Speed, which produced a vaccine that might normally take ten years in ten months during a global health emergency. It means logical, streamlined processes and the ruthless removal of bottlenecks. They raise the question of AI development and the wisdom of allowing the innovation and implementation infrastructures to be located offshore. Is it such a good idea to contract this out to the Middle East, they ask?

On one hand, Klein and Thompson offer a trenchant critique of the failures of progressives, one of miring growth and innovation in regulative processes. Likewise, they offer a compelling vision of the possible. What I don’t find here are substantive proposals of how to go about removing the regulative barriers to growth apart from dismantling them, as the current administration seems to be doing. I also think they are optimistic about the ability of technology to save us. I find that technology is always doubled edged. The electric future they envision relies, at least in part, on battery and nuclear technology. Both of these carry significant downsides.

I also think the authors are caught in a binary of scarcity versus abundance. A third alternative that I don’t see here is one of “enough.” In a society with obscene extremes of wealth and poverty, it seems we lack a commitment that everyone would have enough–of housing, transport, health care, education, and economic opportunity. We have an abundance in our social, intellectual, and material capital for everyone to have a high standard of enough. The problem is not merely regulatory but structural and spiritual. I fear that without addressing these problems, the vision of these writers is indeed of “castles in the air.”

Review: The Last Romantic

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Cover image of "The Last Romantic" by Jeffrey W. Barbeau

The Last Romantic (Hansen Lectureship Series), Jeffrey W. Barbeau with contributions from Sarah Borden, Matthew Lundin, and Keith L. Johnson. IVP Academic (ISBN: 9781514010518) 2025.

Summary: The influence of Romanticism on C.S. Lewis in terms of imagination, subjectivity, memory and identity, and the sacraments.

As a young Christian, the logical arguments of Mere Christianity were helpful in confirming me in my own Christian conviction. They also served as a source of “reasons to believe” that i could share with my friends. So I went on to read other works by Lewis including the Chronicles of Narnia and the Space Trilogy. These works captured my imagination and evoked both fear and love for the Lion who was on the move. Then I read Surprised by Joy, and how joy served as a signpost for Lewis in his journey to faith.

Jeffrey W. Barbeau helps me understand the subjective experience and Christian imagination I found in Lewis and its connection to the objective, logical arguments Lewis made for the Christian faith. What Barbeau develops in this book, a transcript of three Hansen Lectures, is the influence of nineteenth century Romantics on the thought of C.S. Lewis. He begins, though, with a debate during 1967 at his own institution, Wheaton College. Was Lewis’s thought infused with “the Romantic heresy”? The principles were Clyde Kilby, who obtained Lewis’s papers for Wheaton and introduced many in this country to Lewis, and Morris Inch, who took Lewis’s subjectivity to task.

Studying the marginalia in Lewis’s books, Barbeau traces interaction with Schleiermacher, Hegel, Marx, and Kant. He also shows the profound influence of Wordsworth, and especially Coleridge upon Lewis. While Lewis recognized that subjectivity could mislead, it could also evoke and mirror objective reality and point toward it. He shows how often in Lewis’s work, he begins with the personal to point toward the general, objective truth.

In the second lecture, Barbeau turns to what he calls “the anxiety of memory.” He observes that Lewis, in Surprised by Joy and A Grief Observed, draws on nineteenth century spiritual biography. He parallel’s Lewis to Sarah Eliza Congdon or Elmira, New York and the Journal she kept of her spiritual journey. Lewis didn’t know of Congdon but possessed a copy of John Wesley’s Journal. Again, for Lewis, Wordsworth and Coleridge released him from concerns about the “suffocatingly subjective” character of his own experience. Rather, Coleridge’s ability to connect spiritual intuition with objective theological truth was critical in the lead-up to Lewis’s conversion.

Finally, the third lecture focuses on how Romanticism influenced Lewis use of symbol. He unpacks Lewis’s view of nature, imagination, and of experiences of God. Barbeau shows how Lewis differed with figures like Nietzsche and Emerson, distinguishing nature’s power from nature worship. It is actually in the commonplaces of food and drink, and with our neighbors that we may most deeply encounter God, as in the bread and cup of the sacrament.

A distinctive contribution of Barbeau’s scholarship is his study not only of Lewis’s works but of his library. Lewis’s marginalia points to what he was thinking as he read philosophy, theology, and the works of the Romantics. Not only that, Barbeau retrieves Romanticism from the dustbin of evangelical thought as he elucidates the influence of figures like Coleridge on Lewis. It turns out the personal, the subjective, and the imagination may well point us to objective truth. Both cannot help but be inextricably involved in the Christian journey.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Third Girl

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Cover image of "Third Girl" by Agatha Christie

Third Girl (Hercule Poirot, 40), Agatha Christie. HarperCollins (ISBN: 9780062073761) 2010 (first published in 1966).

Summary: A young girl disturbs Poirot’s breakfast claiming she may have murdered someone, then leaves, telling Poirot “You’re too old.”

Poirot is enjoying his breakfast when George, his servant, interrupts to announce a woman who thinks she might have committed a murder wishes to see him. When he asks her to tell her story, she decides she cannot, telling him as she leaves, “You’re too old.”

She has disturbed Poirot. Not just by her insult. But also by her manner. Something is off. Then he learns his mystery writer friend Mrs. Oliver sent her to him. They’d met at a literary party. Her name is Norma Restarick. Her father has only recently returned after many years abroad to take up the family business. Norma’s mother, who had raised her, has died. Her father has returned with a new wife, Mary. They are living with his maternal Uncle, Sir Roderick Horsfield, a former intelligence officer writing his memoirs. Norma is ill at ease there. Part of this has to do with their disapproval of Norma’s boyfriend David, an artist.

And that is how she has become the “third girl,” living in a flat with two other girls. One is Claudia, her father’s very efficient secretary. The other is Frances, who represents an art gallery.

As Poirot investigates, he learns some disturbing facts. There had been a recent death at Borodene Mansions, where the girls live. A woman, living one floor up, fell to her death from her balcony. It appeared to be an accident or suicide. But could she have been pushed? Also, Mary Restarick has suffered several bouts of intestinal illness coinciding with Norma’s visits. The illness is traced to arsenic in her food.

But where is Norma? That’s where Mrs. Oliver comes in. She spots Norma and David at a cafe and calls Poirot. Shortly after he arrives, David leaves, and she decides to follow him, having taken it upon herself to join Poirot once again as co-sleuth, despite his warnings. He intuits that something dangerous is going on. After she leaves, Norma recognizes him. This time she shares more, including gaps in her memory and disturbing events, like finding herself holding a revolver. She doesn’t want to see a doctor, and in the end, walks out on Poirot once more.

Next thing we know, a man is caring for her after she’d nearly been killed by a speeding car. He’s a doctor by the name of Stillingfleet and persuades her after a long conversation to go to a “convalescent” home.

Who is this mysterious doctor who saves Norma in the nick of time, and what is he going to do with her? And what is Poirot doing, other than gathering information from an investigator (Goby) and thinking? Mrs Oliver keeps pressing him to do something, especially since he “lost” Norma.

The signs seem to point to Norma as a murderer. But things don’t add up. The principal of Norma’s school saw no sign of mental illness in Norma. Several of the characters also capture his attention from David, found searching Norma’s room at the Restarick’s, to unaccounted absences by Mary, and a painting where it would not be expected.

The mystery was published in 1966. There is a drug theme that runs through the story. One wonders if Mrs. Christie also struggled with questions of whether she were too old, and is trying to be “with it”. It feels like there is a lot of Christie in Mrs. Oliver, who is eager to not just write mysteries but solve crimes. Is there a commentary here on the difference between being a crime writer and a real detective?

In the end, it will be apparent that Poirot has been doing more than meets the eye. And despite some implausibilities, so has Christie, spinning a tale with enough twists and turns to keep at least this reader engaged.

Review: A Prophet in the Darkness

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Cover image of "A Prophet in the Darkness" ed. Wesley Vander Lugt

A Prophet in the Darkness, Wesley Vander Lugt, editor. IVP Academic (ISBN: 9781514011058) 2024.

Summary: An exploration of the work of Georges Roualt and his identification of human suffering with Christ’s sufferings.

“Paul Klee says ‘Art does not reproduce the visible; rather it makes visible.’ This is what the art of Georges Roualt (1871-1958) has done; his images have penetrated deeply into the human dilemma to find meaning and offer hope, helping us to see light in the darkness, making visible the invisible.”

Thus Sandra Bowden, in the forward of this work, introduces A Prophet in the Darkness, an exploration of the theological significance of the works of Georges Roualt. A theme running through all these essays was that Roualt’s faith and artistic vision came together in a body of work that identified deeply with the suffering and the marginalized. However, juxtaposed with these works are paintings of the suffering Christ, in whom suffering is transformed into redemption.

Many of the essays reference Roualt’s Miserere series. These were executed in the 1920s as paintings transferred to copper plates, and finally printed in 1948. A number of these are reproduced in the book. One triptych includes “Are we not all slaves,” “Believing ourselves to be kings,” and “Who does not wear the mask?” (an image of a clown). The series portrays human folly and suffering juxtaposed with images of the Passion. They communicate visually our desperate need for mercy (hence Miserere). And they also reflect Roualt’s style of images outlined with thick black lines.

The collection of essays opens with a biography of Roualt by his son, Philippe. He discusses Roualt’s experience of war, family tragedy, and personal suffering. Then he considers how these intersected with his deep faith to form his aesthetic. Thomas Hibbs argues amid contemporary hopelessness, Roualt’s work enables us to “see, feel, and say” in a way that counters nihilism without lapsing into sentimentality. Soo Y Kang explores the influence of writer Leon Bloy, who wrote of poverty. Joel Klepac, an artist and therapist considers the healing power of Roualt’s images.

Pamela Rossi-Keen writes from her experience of community-centered art in post-industrial Aliquippa, Pennsylvania. Drawing on Walter Brueggeman’s ideas of prophetic imagination, she shows how Roualt’s art carries prophetic weight for communities like hers. Then James Romaine compares Roult’s work to that of Romare Bearden for their ability to evoke empathy.

William A. Dyrness explores the resistance within the Christian tradition to modern art. And he argues that engaging Roualt’s work might lead to a more nuanced approach. Stephen Schloesser focuses on the Miserere series, showing how Roualt deals with appearance and reality and how the beauty of a broken world meets in the beauty of a suffering Savior in the series. Finally, editor Wesley Vander Lugt weighs why Roualt resonates with contemporary viewers.

This work “shows” as well as “tells.” The book includes a number of black and white images of Roualt’s works. In addition, the book points to links available on the publisher’s website (https://www.ivpress.com/rouault) for works not included in the book. Finally, “Artistic Interludes” offers artist responses to the work of Georges Roualt, including a number of color plates of works by the artists inspired by Roualt. Two of the color plates reproduce works of Romare Bearden and of Georges Roualt.

This book introduced me to Roualt’s work. I came to understand not only its power to evoke empathy but also his profound insights into human suffering and the suffering of Christ.. For Christians skeptical of modern art, this book offers a profound counter argument that represents a deep Christian spirituality expressed through modern art. This book is a feast for both the eyes and the heart!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

The Weekly Wrap: May 11-17

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woman in white crew neck t shirt in a bookstore wrapping books
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The Weekly Wrap: May 11-17

Story Keeping

We have always loved storytellers, from the stories told in oral cultures, to writers who spin stories, to historians who research and tell the stories of our past. Less glamorous, but just as important, I would contend, are those who are story keepers. Without story keepers, our stories may die within a generation or less, whether from neglect or deliberate action.

Who are the story keepers? They are the publishers who keep important stories in print. They are the librarians who keep the stories on their shelves and connect readers and books. Booksellers, who take financial risks to make books available to readers are story keeping heroes.

I believe we are entering a season where story keeping is taking on greater importance. For example, books are being removed from libraries in service academies and schools. Others have pressed for the removals of books from public libraries. It may be subjects labeled “DEI,” which may include many works of Black, or other ethnic histories. Or it may include books portraying non-traditional gender identity or sexual orientation. If it has been politicized, it has probably been challenged or removed.

I don’t necessarily agree with all the stories or how they ought to be told. It is messy because of the rich mosaic of people who make up our society. Some just think it is simpler to erase the stories that differ from our favorite rendering of the story. But when we do this, we only hear the versions of a story from those who hold power. Then dissenting stories that give a fuller perspective are silenced. Simpler but smaller is what we get.

We are all important to the work of story keeping. We can support publishers, librarians, and booksellers. Whenever we buy and read and talk about books, we are story keepers. And when we read diverse books, we help keep alive the stories of those on the margins whose stories are under attack. We should aggressively resist any effort to ban or destroy books. I hope we don’t come to the day of Fahrenheit 451, where it becomes the task of those who want to save the stories to memorize them. Ultimately, they understood that this is what it meant to save civilization.

Five Articles Worth Reading

Summer is coming and the reading is easy. The Atlantic “The Summer Reading Guide” offers recommendations of great books for the beach or those hot summer afternoons where we dive into a book while sipping our sweet tea.

Were there books that made you challenge the conventions, that opened your mind to new ways of thinking about life, relationships, society? Timothy Aubry explores this topic in “Gateway Books.” What were your gateway books?

Then, perhaps you would study philosophy to explore the meaning of life. However, Pranay Sanklecha describes how this is not what he found in his philosophy studies in “Philosophy was once alive.”

What is “close reading”? In a review of On Close Reading by John Guillory, Dan Sinykin explores how one defines “close reading” and its place in literary studies. The article is “Pay Attention!” His own argument for close reading in the penultimate paragraph made reading this one worth it for me.

Finally, Mrs. Dalloway is one hundred years old! “A Hundred Years of Mrs. Dalloway” explores how Virginia Woolf’s novel was so revolutionary both in its day and in its long-term impact.

Quote of the Week

Feminist poet Adrienne Rich was born on May 16, 1929. She observed:

“Lying is done with words and also with silence.”

It seems to me that this is a corollary to Edmund Burke’s famous statement, “The only thing necessary for the triumph of evil is for good men to do nothing.”

Miscellaneous Musings

Ron Chernow’s Mark Twain arrived at my doorstep today. It is another massive biography, coming in at over a thousand pages of text. I’ll literally be reading that all summer. But if it is like his previous works, it should be a great ride.

I was surprised how much I enjoyed Tomorrow, and Tomorrow, and Tomorrow by Gabrielle Zevin. If anything, I have enjoyed The Storied Life of A.J. Fikry even more. And its main character is a somewhat cranky bookseller!

As an addendum to my thoughts on story keeping. I consider reviewing as a form of story keeping. I try to review a variety of diverse and important books and it is one of my ways to be a story keeper, making sure others know of these important stories.

Next Week’s Reviews

Monday: Wesley Vander Lugt, ed. A Prophet in Darkness

Tuesday: Agatha Christie, Third Girl

Wednesday: Jeffrey W. Barbeau, The Last Romantic

Thursday: Ezra Klein, Derek Thompson, Abundance

Friday: Michael J. Gilmour, Reading the Margins

So, that’s The Weekly Wrap for May 11-17, 2025!

Find past editions of The Weekly Wrap under The Weekly Wrap heading on this page

Review: Jakob Hutter: His Life and Letters

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Cover image of "Jakob Hutter: his Life and Letters" edited by Emmy Barth Maendel and Jonathan Seiling

Jakob Hutter: His Life and Letters (Classics of the Radical Reformation, 14), edited by Emmy Barth Maendel and Jonathan Seiling. Plough Publishing (ISBN: 9781636080901) 2024.

Summary: Biography, letters by Hutter, chronicles of Hutterites, testimony, and Hutterite and government letters.

The Hutterites were a communal Anabaptist movement residing in the regions of Tyrol and Moravia in the late 1520’s and 1530. While heavily persecuted in Tyrol, they persisted in Moravia throughout the sixteenth century. They take their name from Jakob Hutter, who led the communities for six decisive years from about 1529 to 1535, until his arrest, torture, and execution. This was the fate of many Anabaptists in this period.

Emmy Barth Maendel and Jonathan Seiling have gathered and translated a collection of early writings pertaining to the early Hutterite movement, including eight of the letters of Jakob Hutter. This volume, part of the Classics of the Radical Reformation series represents the fruit of their scholarship. The editors introduce the work with the history of the Anabaptist movement in Tyrol and Moravia and a well-researched account of the life of Jakob Hutter and his wife Katherina They recount his acceptance of Anabaptist faith, his study of scripture, his leadership of communities in Tyrol, oversight of communities in Moravia and move there when Tyrol became too dangerous. And we learn of his and Katharina’s decision in 1535 to return to Tyrol, despite the danger. In the months of his freedom, many believed, until their arrest in Klausen. Authorities held them separately. Katharina escaped but later joined her husband in martyrdom.

The second part of the book consists of translations of eight of Jakob Hutter’s letters. The first three cover relations, and conflicts between communities, or individuals within them. The fourth addresses the governor of Moravia after he drove the community from Auspitz, where they had lived peaceably and flourished. It differs greatly from the affection and pastoral tone of his other letters. He speaks of their desperate situation, living out in the open. And he warns the governor that he will fall under the Lord’s judgment if he doesn’t aid the people.

Needless to say, this letter made him persona non grata in moravia, and contributed to his decision to return to Tyrol. The last four letters are written from Tyrol to Moravia, urging their faithfulness, and increasingly expressing his affection for them in the face of the closing noose as the authorities pursue him. Having soaked himself in the Bible, the letters include many biblical references and sound not unlike the Apostle Paul.

The remainder of the book collects a variety of primary source documents regarding Hutter and the nascent Hutterite movement. First are the ‘Chronicles,” the first narratives of Hutterite history. These are followed by “Witnesses,” government accounts of the interrogation, often with torture, of Hutterites, including efforts to gain information about Hutter and other community leaders. “Hutterian Epistles” represent letters mentioning Jakob Hutter. “Governmental Correspondence” includes official communications about the effort to put a stop to the Anabaptist movement. Included is a lengthy ketter of instructions for the interrogation of Hutter after his arrest. “Additional Documents” include a miscellany of early documents including eulogies for Hutter. Document 2 lists twelve ordinances that describes the standards ordering Hutter’s communities. Timelines, maps, notes and indices are also provided.

This was an instance in which reading a collection of historical resources was not a slog. Hutter’s pastoral care is impressive as is the courage of all who die rather than renounce Anabaptism. Equally striking are the accounts of the communal life of the Hutterites. They persist to this day, along with the Bruderhof communities, a related Anabaptist communal movement. I’ve not said much of Katharina, but she is also impressive, not the least because she escaped captivity and eluded recapture for a time. Most of all, Maendel and Seiling have done a great service to Anabaptist scholarship in collecting these sources.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Northwest Angle

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Cover Image for "Northwest Angle" by William Kent Krueger

Northwest Angle (Cork O’Connor, 11), William Kent Krueger. Atria Books (ISBN: 9781439153963) 2012.

Summary: A family vacation is disrupted by a derecho, casting Jenny onto a remote island where she rescues an infant sought by killers.

Cork O’Connor comes home to an empty house every night. It’s summer, and he decides to bring the family together on a vacation to Lake of the Woods. They are in the Northwest Angle, a portion of Minnesota north of the 49th parallel and separate from the rest of Minnesota, but connected to Canada. He’s feeling distant from his children, especially Jenny.

A trip to a remote island that Cork thinks will bring them closer fails when he presses too hard. Then disaster strikes in the form of a derecho with winds up to 100 m.p.h. They make for the shelter of an island but the storm hits first. Cork falls overboard. Jenny somehow makes it to shore. Exploring, she comes upon a cabin and finds a girl–dead. But it wasn’t the storm that took her but a killer, who had first tortured her. Looking around outside, Jenny finds a child, hidden away. Fearful that a killer may still be about, she takes supplies and finds a place to hide. The next day,her father finds her, but they also discover the killer is in pursuit. Help in the form of a search party comes just in time.

Reunited with the rest of the family, they have to figure out how to protect the child. One thing has become clear, however. Jenny wants to keep him, even though he has a hare lip. But it won’t be easy. The killer continues to pursue. Cork tries to turn the tables, sending Jenny and her fiance to stay with Henry Meloux, while they search for the killer of the young woman who is seeking the child.

They believe the killer is her brother, who may have been involved in an incestuous relationship. Before she hid away on the island to have her child, she lived on inherited land on an island run by a religious group, the Church of the Seven Trumpets. When Cork and the local sheriff go to investigate to see if they know of the brother’s whereabouts, a heavily armed welcome party meets them, which sends up a red flag.

Cork makes another mistake. He thinks the child and Jenny safe with Henry. Not so, thanks to a GPS device hidden by a secret ally of the killer. All this sets up a climactic confrontation at Henry’s cabin.

A religious element runs through the story. Rose keeps believing for Cork who wants to but cannot. Stephen, mentored by Henry is on the path to become a mide while Anne pursues a religious vocation. But it is Jenny who hears a call, that Providence, or whatever has given her this child. But she finds she must choose between the child and her fiance, who also faces choices. One bright spot is that we get a hint that Cork, a widower for two years has met someone.

This one was filled with suspense that never let up. Even so, Krueger finds the space to explore the mystery of the ties that bind families, even amid the strains of change and divergent personalities. There is also a theme of sacrifice, beginning with a girl who dies to protect her child. It will mean more than one death, but each will save others. Most of all, we see characters who grow and blossom, including each of the O’Connor children. But I found myself left with wondering, will Cork grow, and will he find his lost faith?

Review: Until the Last One’s Found

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Cover image of "Until the Last One's Found" by Curt Parton

Until the Last One’s Found, Curt Parton. Wipf & Stock (ISBN: 9798385225439) 2024.

Summary: An evangelical pastor argues that God will ultimately reconcile and restore all to himself through Christ.

Curt Parton is an evangelical pastor who has come to believe that God will ultimately reconcile and restore all people to himself through Christ. For many years, he accepted the idea that a number of people would be consigned to a judgement of eternal conscious torment in hell. In Until the Last One’s Found, he outlines from scripture, church history, and theological argument, why he changed his mind.

He begins by outlining his approach, which is to go to scripture. He is modest, in affirming that scripture, but not necessarily his understanding, is inerrant. Parton then discusses the words in Hebrew and Greek translated as “hell.’ He argues that all both sheol and hades may be understood as the place of the dead Gehenna, most used by Jesus referred to the Valley of Hinnom where garbage was burned. The question is how much should the word be pressed to refer to a place of fiery judgement?

Parton turns from here to consider the view of hell through church history. Was a belief in eternal conscious torment the consistent view of the church through history. He argues that Clement, Origen, Dionysius Pamphilus, Eusebius, Athanasius, Gregory, and Jerome all affirmed universal reconciliation and restoration. Augustine did in his early, but not later writings. He also notes later Protestants who held this view as well including Hannah Whitall Smith and George MacDonald.. A belief in a judgement of eternal conscious torment was not the consensus in the early church. It was not part of any of the early creeds, except for the Athanasian Creed.

He then discusses references to the “eternal fires” of hell and the translation of aion. He argues for this as referring to an age rather than an endless suffering. This is one place where I differ with the author because scripture (Matthew 25:46) parallels eternal life and eternal punishment. I felt here the author tried to argue that these needn’t mean the same thing. Yet the text offers no basis for that. However the author offers an extended argument otherwise that I will not try to summarize here.

His next chapter considers other passages teaching eternal conscious torment. I would agree that we may not infer eternal torment or a description of hell from Luke 16:19-31. But to dismiss the fact that the rich man is portrayed as suffering conscious torment from which there was no release, I think is unwarranted. On Hebrews 9:27, the verse speaks of death, then judgement. True, it doesn’t speak of what comes after apart from judgement. But neither does it give any warrant to believe in a later restoration.

The author then turns to theological argument. Here, the argument against eternal conscious torment is that it makes Gods salvation less than the penalty of sin, and far from glorifying God, diminishes his glory. Nor does he believe hell is necessary to motivate evangelism. In fact, he argues it undercuts the gospel.

Having discussed eternal conscious torment, Parton goes on to make the case for universal restoration spending a chapter each on Old and New Testament evidence, particularly citing the “all things” passages. He follows this by a theological case. He discusses the problematic syllogism of those believing in eternal judgement:

  1. God loves everyone and intends for each person to be saved.
  2. God will accomplish everything he intends.
  3. Some people will be eternally lost.

This is not a problem for the evangelical universalist who believes all will finally be saved. He then, in the following chapters, addresses objections to this view, the most notable, that of free will. He observes the reluctance of C.S. Lewis and the resistance of Saul as examples of God overcoming free will.

After closing thoughts and sharing further resources, he briefly discusses annihilationism, that the dead will cease to exist. He also offers a fascinating discussion of Calvinism, Arminianism, and Universalism, suggesting Universalism provides a point of connection between the two views.

I think this is the best argument for evangelical universalism I have read and it is presented pastorally. It convinced me of one thing. Belief in eternal condemnation should not be treated as a test of orthodoxy. That said, I was not convinced by the argument. Briefly, the discussion of aion was not persuasive to me, nor was evidence offered to provide a basis for post-mortem reconciliation and restoration. Finally, Christianity has never been logically consistent and this felt a bit too pat to me.

That said, I will be the last to say what God can or cannot do. I would be delighted to see Parton revealed to have been right. I do wonder about the opportunity of post-mortem salvation for some, including those who never heard, and perhaps others who were unrepentant in life, who may not have understood the grace of God in Christ. It’s harder for me to believe all hardness of heart will be overcome. I think there may be some for whom heaven would be a greater agony than hell. But for myself, I cannot go beyond what we know in scripture, and I find no assurance from the silence of scripture on our post-mortem existence to embrace the universalist view.

Finally, I will mention the author reached out to me to review his book and was glad to send it, even after I shared that I would likely disagree. I was grateful for the chance to read it, the author’s sincere passion for God’s glory, and that he gave me thought-provoking arguments!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Writing and Rewriting the Gospels

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Cover image of "Writing and Rewriting the Gospels" by James W. Barker

Writing and Rewriting the Gospels, James W. Barker, foreword by Mark Goodacre. Wm B. Eerdmans Publishing Co. (ISBN: 9780802874528) 2025.

Summary; Drawing on ancient compositional practice, argues for for a “snowballing” process of gospel writing.

We have long noticed the similarities of the first three gospels. Hence the term “synoptic” (literally “seeing together”). Yet we also notice that Matthew and Luke share a body of material in common not in Mark as well as some material being unique to each. The scholarly consensus is that Mark wrote first. Matthew and Luke used Mark as well as a second source known as Q (short for Quelle). No actual Q manuscript has ever been found but its existence is posited on the basis of shared material. Finally, John wrote much later and independently.

James W. Barker challenges this consensus, defending a hypothesis by Farrer that argues for a “snowballing” of composition. The argument is that Mark indeed wrote first, Matthew followed, drawing upon Mark. In turn Luke wrote using both Mark and Matthew. Finally, John used all three Synoptic gospels in a creative formulation. And there was no such thing as Q. The shared material of Matthew and Luke was added by Matthew and used by Luke.

Barker develops his argument in part upon recent research into ancient compositional practice. Some of this includes his own work in copying the gospels onto codices and bookrolls. He also develops evidence of that the practice of rewriting an earlier writer’s work was common practice. Moreover, it was not overly cumbersome to work with multiple sources in rewriting. He then turns to the synoptics and offers evidence for Matthews rewriting of Mark and Luke’s use of both. For example, in Mark 12:38b-39, Jesus warns about scribes, their finery, the greetings and the seats they expected. Matthew 23:2b, 5b-8a elaborates this. Luke 20:46 virtually copies Mark verbatim, but Luke 11:43 adds some of Matthew’s material.

Then Barker turns to John. Only about a quarter of the material in John is shared. He notes that the differences reflect a storytelling device known as oppositio in imitando, the imitating of a story while turning many elements inside out. Barker compares, for example, the synoptics treatment of Samaritans with Jesus encounter with the Samaritan woman. He looks at the paralysis healings, the feeding of the five thousand and taking Luke’s Lazarus character and literally raising him to life. He develops from this a case that John also “rewrote,” interacting with the prior material.

Finally, he traces Christology in Paul’s work, the synoptics, and John, as well as later works. He contends Mark and some of Paul left room for adoptionist Christologies. Matthew and Luke, with the birth accounts laid groundwork for a higher Christology. He argues that John’s high Christology anticipates the councils and contributed substantively to them.

The most attractive aspect to me of Barker’s proposal was his argument against Q. I always wondered about this shadowy source no one has ever found. He offers a plausible account to me for both the distinctive composition of each gospel and how they “snowballed” on earlier accounts. In so doing, he advances Farrer’s hypothesis of the literary relationships between the gospels. I think he makes a good case for this being at least a viable alternative to the two source explanation. And he even incorporates John in the process, although I suspect there is much more to be done to make his case fully persuasive. All told, this is an important contribution to our understanding of the relationship of the four gospels.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Lawless Roads

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Cover image of "The Lawless Roads" by Graham Greene

The Lawless Roads, Graham Greene. Open Road Media (ISBN: 9781504054263) 2018 (first published in 1939).

Summary: Greene’s journey through Mexico to the states of Chiapas and Tabasco where Catholicism was most severely repressed.

Graham Greene is one of my favorite novelists. However, I would not pick him as a travel writer. I have to admit to not looking closely when I purchased The Lawless Roads, only discovering after beginning to read the book, that it was a non-fiction account of Greene’s journey from north to south in Mexico during 1938. His publisher asked him to investigate the anti-Catholic purges in the states of Chiapas and Tabasco.

These began in the 1920’s under Plutarco Elías Calles, President of Mexico from 1924 to 1928 and de facto leader of the country from 1929-1934. Being a Catholic, the publisher thought Greene would have a special connection to the people. As a travel account, it is a dreary read, reflecting the dysfunctional and dangerous character of Mexico in this period. However, the account served as backgroud of perhaps his most acclaimed novel, The Power and the Glory.

He begins at Laredo, then crosses over into northern Mexico, where he succeeds in interviewing General Cedillo, leader of a rebel state. As it turns out, Cedillo is aging and President Cardenas will soon replace him. He then makes his way to Mexico City, describing the life of the city, attending Mass, and meeting the exiled Bishop of Chiapas, “considered “one of the most dangerous and astute of the Mexican bishops.” That visit hardened his determination to reach Las Casas. Then, he travels to Veracruz, on the coast.

From here the journey grows more perilous. He books passage on the Ruiz Cano, little more than a barge, in unbearable heat, with constant rolling motion, and cramped quarters with no sex divisions. Then, he takes another barge from Frontera to Villahermosa, capitol of Tabasco, meets up with a Scottish adventurer, and spends a Sunday with no Mass, comforting himself in a godless state by reading Trollope. Then on to Salto in a small plane, from which he hoped to get a flight to Las Casas. Instead, he settles for a mule trip to Yajalon, with a sketchy guide, from which he hopes to catch a plane. Before departing, he learns of covert mass baptisms by itinerant priests in Yajalon

Finally, when no plane turns up, he embarks on another mule trip across the mountains to Las Casas, braving Arctic chills, changes in elevation, and passing cemeteries of slain Catholics, before finally reaching his destination in time for Holy Week. Masses occur in private homes, hidden services on Good Friday, a visit to the site of miraculous healings on Easter. All the while evidence of the suppression of faith is all about.

By this time, Greene himself is deathly sick with dysentery and we wonder if he will make it back. He does and in an epilogue recounts the journey home. Mass in Chelsea is “curiously fictitious.” He writes:

“[N]o peon knelt with his arms out in the attitude of the cross, no woman dragged herself up the aisle on her knees. It would have seemed shocking, like the Agony itself. We do not mortify ourselves. Perhaps we are in need of violence.”

Greene’s narrative has little plot, only a destination. Apart from the gritty faith of the people, led by courageous priests, there is little to inspire. Crass tourism, corrupt government, risky transport, and endless heat and mosquitoes are recurring themes. Perhaps the most suspenseful part of the account is our uncertainty that Greene will survive. At best, it is an unvarnished account of the aftermath of totalitarian rule.

So this is a tough read. It offers good background for The Power and the Glory. It describes the venality that descends on a nation under totalitarian rule. And it recounts the instances of courage of faith-led resistance. If you are a Greene fan and these reasons are important to you, it is a worthwhile read. Otherwise, you may just find it a slog.