Christian belief

Review: Knowing Christ Today

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Cover image of "Knowing Christ Today" by Dallas Willard

Knowing Christ Today

Knowing Christ Today, Dallas Willard. Harper Collins (ISBN: 9780062311795) 2014 (first published in 2009).

Summary: Why the knowledge of Christ is real knowledge of true things on which one may base one’s life and confidently speak.

I’ve encountered it. Statements like “God exists,” Christ died to save us,” Christ is risen” and many others are treated quite differently from E=MC2. We treat the former as opinions or sentiments whereas we treat the latter as a statement of fact. We relegate the former to the category of “faith” whereas the latter is “knowledge.”

In this book Dallas Willard argues to the contrary, that Christian belief is equally a form of knowledge, accurately representing reality, based upon evidence. We may act upon this knowledge. Faith is not “blind” but acting upon the known. Not only that, Willard goes on to argue that this is indispensable knowledge, without which we perish into some form of idolatry, as Willard points out in contrasting other worldviews to Christian belief. Furthermore, Willard goes on to argue that the rejection of Christian knowledge has been accompanied by the disappearance of moral knowledge

But how does Willard make the case for Christian belief as true knowledge? In chapter four, he puts forth a form of the cosmological argument for the existence of a creator. He then puts forth a case for God’s activity in the world, including his active intervention in miracles culminating in the resurrection of Jesus.

But how does one live out the knowledge of Christ? Chapter 6 pulls together strands from other works on entering the kingdom with humble obedience and the practice of spiritual disciplines in community. The concluding chapter 8 discusses the role of preachers, calling them to base their preaching upon this knowledge.

However, Christians have often come off as arrogant know-it-alls? How is the assertion of Christian faith as true knowledge to avoid this in a religiously pluralistic world? First of all, he asks whether believing oneself right about something and others wrong is inherently arrogant? Or is it possible to be humble and loving about our disagreements? Then he recognizes the value of a “weak” pluralism that affirms the good wherever we find it. Yet no true believer would say it makes no difference what one believes. However, there is the troubling question of the fate of those who never hear the gospel. While affirming that salvation is always by grace and through Christ, he joins Billy Graham in affirming that these are decisions only God will make.

This work is important for Christians who feel faith is relegated to the personal and private. It helps them understand both how this has come about and why its wrong. Without extensive excursions into epistemology or apologetics, it outlines why Christian belief is real knowledge. However this reveals a shortcoming of the work. It makes arguments without dealing with why many have challenged them. But that would require a much longer book. That said, this work helps restore a humble confidence in believing and proclaiming Christ.

Review: Why I’m Still a Christian

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Cover image for "Why I'm Still a Christian" by Justin Brierly

Why I’m Still a Christian, Justin Brierly. Tyndale | Elevate (ISBN: 9781496466938) 2025.

Summary: After two decades of interviews with atheists and skeptics, the author explains why he still follows Christ.

Justin Brierly hosted a podcast called Unbelievable? for nearly two decades. During this time he interviewed numerous atheists, skeptics, and believers from other religions. Among his guests were Richard Dawkins, Lawrence Krauss, and Philip Pullman. They had spirited, no-holds-barred but civil conversations. Sometimes Brierly hosted dialogues between Christians and skeptics. Despite a steady diet of atheist and skeptic challenges to Christian belief, Brierly remains a Christian. In this book, he offers his reasons why, often elaborating these in the context of those conversations.

However, Brierly begins by explaining why he pursued these conversations. In short, he was tired of Christians talking to themselves in their own echo chambers. He wanted better conversations–ones that weren’t scripted but rather open-ended. He sought real dialogue between thoughtful skeptics and Christian believers. It wasn’t “safe.” He confesses that it caused him to struggle afresh with questions about his faith. But he created a space for honest discussion, something many seekers appreciated.

The next seven chapters offer Brierly’s reasons for believing in the context of issues raised in his discussions. These include:

  • God makes sense of human existence. He explores why there is something rather than nothing, the fine-tuning of the universe, and multiverse explanations.
  • God makes sense of human value. Why do we believe in human rights and dignity? Why are some things just wrong? While skeptics often concur with these judgments and live moral lives, Brierly argues Christianity provides the best explanation for why we value human beings.
  • God makes sense of human purpose. Humans are purpose-oriented creatures. But why is this so? Is it just biology? Should we worry about this or just enjoy life? The fact of our longings, as Lewis pointed out, may be best explained by the idea that we were made for another world.
  • The evidence for Jesus. Some, including Richard Dawkins, propose that the very existence of Jesus is a fiction. Others reinvent him into a guru, a zealot, or even a husband. He points to an interview with skeptic Bart Ehrman, who dismantles these claims, as well as pointing to Richard Bauckham’s work on the gospel as credible eyewitness accounts of Jesus.
  • Facts that only fit the resurrection. Perhaps the clearest evidence for the life of Jesus is the evidence of his death and his followers claims that he rose from the dead. But how is this plausible? Brierly discusses the “minimal facts” approach of Michael Licona and Gary Habermas including five facts best explained by the bodily resurrection of Jesus. He also considers objections to this approach.
  • The atheist’s greatest objection: suffering. He takes on board the serious challenge this poses and the limits of any explanation. He notes that the objection implies a moral basis to the universe and that doing away with God doesn’t do away with trying to explain suffering. He also notes the realities of human free will–that we are responsible for much of the world’s evil–and that we are in a spiritual war zone.
  • Atheism 2.0. Brierly addresses five “atheist memes” that have been raised by Richard Dawkins. One of these concerns a God who would send one to hell not being worth worshipping. We learn that Brierly is among those who would endorse an annihilationist rather than eternal conscious torment understanding of hell (as did John Stott).

In the final two chapters Brierly addresses those “deconstructing” their faith and those investigating Christianity. First, Brierly notes the reasons people “deconstruct” and then draws on a dialogue between Jon Steingard, a former Christian, and Sean McDowell. pointing the way toward reconstruction. Finally, Brierly talks about choosing to live in the Christian story, including “atheist prayer experiments,” the question of what evidence will convince someone to believe, and that above all, God seeks not belief but relationship. Ultimately, quoting Os Guinness, he asserts “The Christian faith is not true because it works; it works because it is true.”

What sets this book apart from other apologetic texts is that it roots reasons in real conversations rather than hypothetical topics. For many of us, it was conversations with skeptical friends that drove us to clarify our reasons for believing. Or it was our own investigation of Christianity, asking our own hard questions and honestly seeking answers. That’s what makes this such a helpful resource whether you are the Christian engaging a friend’s skepticism or a skeptic giving the faith an honest look.

There are no “silver bullets” or ‘lead pipe cinch” arguments here. What you have are reasons to believe that have proven sufficiently credible to sustain Brierly through two decades of conversations with skeptics. They’ve helped remove obstacles on the way to faith for some. That’s not everything. But it’s something to be reckoned with.

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

Finally, thanks for visiting Bob on Books.  I appreciate that you spent time here. Feel to “look around” – see the tabs at the top of the website, and the right hand column. And use the buttons below to share this post. Blessings! [Adapted from Enough Light, a blog I follow.]

Review: Lay Me in God’s Good Earth

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Cover image of "Lay Me in God's Good Earth" by Kent Burreson and Beth Hoeltke

Lay Me in God’s Good Earth, Kent Burreson and Beth Hoeltke. InterVarsity Press (ISBN: 9781514007600) 2024.

Summary: A Christian approach to death, care for body of the deceased, and burial, making the case for natural burial.

The height of the COVID pandemic accentuated the increasingly institutionalized and impersonal ways in which we deal with the ultimate realities of dying, death, and the bodies of our deceased. Given the deadly character of the infection, dying patients were isolated. They often spoke their final words to family on an I-Pad. They died alone, perhaps comforted by a masked and begowned caregiver. Because of public health concerns, families couldn’t gather for funeral services or bury their dead. It was an extreme version of the increasingly common American way of dying, controlled by the medical and funeral establishment, with the family and one’s faith community playing marginal parts.

Kent Burreson and Beth Hoeltke advocate a very different approach to death and burial. As Lutheran Christians, they believe our approach to dying and our burial practices ought to reflect our faith. Specifically, they focus on the death, burial, and resurrection of Jesus as both our hope and pattern. In this, we find both the example of being lovingly laid to rest and the hope of our own bodily resurrection as part of the renewal of all things in the new heaven and earth.

They invite us to rethink things we may not want to think about at all. They begin with burial. Instead of embalming, makeup, expensive metal caskets and concrete vaults, or energy intensive cremations, they advocate natural burial in which an unembalmed body either in a shroud or wooden casket is committed to the earth. They contend this is most consonant with Christian belief and the most environmental way of burial. For this reason, another name for natural burial is “green burial.”

The authors invite us into end-of-life planning. Not only do they consider our burial practices. They also discuss how we talk about or euphemize death. Likewise, they offer resources for how we support the dying, including where we die. We learn about death doulas, who walk with families through the dying practice. They explore alternatives to the funeral home, including preparing and laying out the body at home. We learn how to treat bodies of loved ones with dignity. They discuss funeral services–not “celebrations of life” where both the reality of death, with the body present, and the hope of the resurrection are joined.

The book is both theological and practical. Some of the practice reflects the particularities of Lutheran order. While the authors discuss various alternatives, they clearly prefer death at home, family preparation of the body, church funerals, and natural burial. A group I read this with struggled to find a biblical case for this. At best, we found that these practices broadly reflect a Christian understanding of death, the dignity of the body, and our resurrection hope. But we noted both other burial practices in church history and the reality that no matter the disposition of the body, the supernatural reconstitution needed in resurrection. The strongest argument, especially for natural burial, is the ecological one.

However, the book is very practical. Some may be squeamish in reading the chapter on washing and preparing the body. Yet, this is what families do in much of the world. We didn’t embalm the dead in this country until the Civil War. The authors inform us of permits needed to transport bodies, and of states that require funeral directors to do this. They discuss where burials may take place, including church yards, where this was once common, or even on private property (check the laws in your state) as well as the growing number of “green” cemeteries.

The last third of the book is in workbook form, allowing the reader to begin their own process of planning. Additional appendices offer resources, including comparative burial costs, books, websites, and state by state funeral boards.

The reader may or may not agree with their preferred approaches. However, this book offers resources for beginning hard but important family conversations. It also offers a wealth of resources for pastors to teach on death and dying. Most of all, it stirs me to think about how we might live our hope even in our dying.

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

Review: Exposing Myths About Christianity

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MythsExposing Myths About Christianity by Jeffrey Burton Russell, Downers Grove: InterVarsity Press, 2012.

Summary: Under eight headings, this book offers 145 short essays responding to lies, legends, and half-truths about Christian faith in contemporary discussions, giving concise, thoughtful and catholic responses (in the sense of representing the wide swath of Christianity) helpful both to the person exploring the faith and to apologists and others who proclaim it.

“Christianity is anti-scientific.” “Christians are creationists who deny evolution.” “Early Christians suppressed the true religion of Jesus.” “Protestantism is puritanical.” “Miracles are explained away by science.” “God is a product of structural and chemical arrangements in the brain.” “Nothing is true.”

Perhaps you’ve heard these ideas and wonder if there is a cogent response. Perhaps you believe them and wonder how Christians with a brain in their heads could still embrace Christian belief.

Jeffrey Burton Russell is a Guggenheim fellow and professor of medieval history who has probably written the landmark work on the concept of the devil in five volumes as well as a book that argues that 19th century anti-theists invented the idea that medieval Christians believed that the world was flat. So he comes with impressive credentials for debunking the debunkers.

Following a chronology of pre-Christian and Christian history, his book is organized around eight headings:

  1. Christianity is Dying Out
  2. Christianity is Destructive
  3. Christianity is Stupid
  4. Jesus and the Bible Have Been Show To Be False
  5. Christian Beliefs Have Been Shown to Be Wrong
  6. Miracles are Impossible
  7. Worldviews Can’t Be Evaluated
  8. What’s New is True

The articles range from a paragraph or two to five pages or more, depending on the subject. Because of the nature of this project, none can be considered an exhaustive response and in fact books have been written on many of the issues he covers (and he provides an ample bibliography at the end of the book for further study).  At times, one wishes for greater nuance, as in his discussion of Christianity as a western colonial religion. While acknowledging the millennium long ascendancy of western Christianity, the plea that both early and contemporary Christianity is global in scope does not excuse the complicity of Christian institutions in colonialism at certain points in history. At other times, such as discussing Christian views of war, one finds a far more nuanced discussion. All this is to say that no one will agree with Russell at all points.

Nevertheless, what I found winsome was Russell’s discussion of the broad sweep of Christianity rather than one particular segment, particularly in a work published by an evangelical publisher. In discussing Mary, for example, he respectfully presents Protestant, Catholic, and Orthodox views of Mary. He argues that what all have in common is that none permit the worship of Mary.

Sometimes his discussions are careful to define both what Christians mean and don’t mean by a particular term, such as “original sin”. This particular essay, as many others, included sparking insights, this being an example:

“Original sin is actually a democratic idea. Without believing in original sin, one person might pride himself or herself on being better than another and one group or race or nation might claim to be better than others. The idea that absolutely everyone is a sinner makes it much harder to be arrogant and judge others” (p. 263).

I think there are several groups of people who will find this book of help. One would be those who are considering Christian faith but have been given pause by one or more of these contentions. To read through this book, or at least sections on issues troubling one, is to listen to a cogent defender of the faith who provides good counter-reasoning to the myth purveyors and debunkers of Christian faith. Those whose interest is apologetics (the defense of the faith) will find this as a good primer on the wide range of questions that arise with pointers to more in-depth resources where further study is needed. Finally, many who preach or otherwise proclaim the faith will find themselves called upon to respond to many of the questions raised in this book. Most of the time, what is wanted is not a dissertation but a concise and thoughtful response, precisely what Russell gives us.