Christianity and culture

Review: You Are Not Your Own

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Cover image of "You Are Not Your Own" by Alan Noble

You Are Not Your Own

You Are Not Your Own, Alan Noble. InterVarsity Press (ISBN: 9781514010952) 2025.

Summary: Challenges the modern understanding of identity as autonomous self-belonging and what it means to belong to Christ.

“You are your own, and you belong to yourself.”

This statement is a basic premise of modern life. Many will see this and say, “But of course! You do you.” This sense of self-belonging, of radical autonomy is basic to our idea of human freedom. Any claims upon us denies that freedom. In this book, Alan Noble wants to contest this premise. Not only does self-belonging come with the dark sides of having to generate one’s own meaning and living under the tyranny of one’s desires, the truth is, we were not made for this. Rather, he will argue that we were made to belong to another and are not meant to be our own.

Noble begins by arguing that the society where each of us is our own is an inhuman society. He likens us to the animals in a zoo. When we exalt self-belonging, we treat others merely as instruments for our fulfillment. And others treat us the same way. But the panacea of autonomy turns out to be a burden of justifying oneself. Furthermore, we even determine our values. In the end, Noble argues that this is wearisome.

However, society props up the self-belonging project. Social media enables us to express and project an identity. It offers us stories through which we justify ourselves. While there are no universal values, efficiency help us us choose values, and then abandon them for new ones that prove more efficacious. In the end, though, society is failing us. Noble points to the prevalence of pornography as an indication of that failure. It is one manifestation of the depression, anxiety, and insecurity with which we live and the consumptive strategies that we use to self-medicate. In fact we all self-medicate, whether with drugs, food, shopping, or peak experiences. Consequently we witness widespread burnout, exhaustion, and fatigue.

But we are not our own. If one accepts that God made us, we understand that. But humans have rebelled against that, bearing the burden of self-ownership. In Christ, restoring our relationship with God is possible, As Paul puts it in 1 Corinthians 6:19-20:

“Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own;  you were bought at a price. Therefore honor God with your bodies.” (NIV)

Noble explores what it means to belong to another, both the joy of belonging and our fear that it will be abused. The reality of belonging to Christ is belonging to one who gave his life for us. We belong to God, to a people, and to a place. We no longer need to justify ourselves. In addition, we find our meaning in God and our worth in being his unique creations.

How does this change the way we live? Noble begins with grace. We recognize God’s gifts in the midst of life’s challenges. We still exercise agency, not to create ourselves. Rather, “we can act to do good without deluding ourselves into thinking we will change the world.” We live in hope, “with palms turned upward.” We live in our cities, seeking their peace and prosperity. Christ is our comfort in life and death.

Noble reveals the dark side of our society’s assertion that we are our own. Our greatest freedom comes in belonging to another. For those who think a relationship with Christ is stultifying, Noble portrays the purposeful freedom of the Christian under grace. Likewise, for those see life’s ugly underbelly, Noble portrays belonging to Christ, not as freeing us from an ugly world, but rather taking its measure and living with hope in the darkest places.

The belief that we are our own is one inside as well as outside the church. The churches torn apart by disagreements during a life-endangering pandemic provide ample evidence of that. Sadly, we often act as a collection of private entrepreneurs checking in for weekly inspiration, rather than as a corporate body committed to one another, mission, and service together. How different we might be if we understood that we are not our own; that belonging to Christ means belonging to each other!

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

Review: Star Trek and Faith, Volume 1

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Cover image of "Star Trek and Faith, Volume 1" by Mark S. Hansard

Star Trek and Faith, Volume 1, Mark S. Hansard, foreword by Michael W. Austin. Wipf & Stock (ISBN: 9798385235193) 2025.

Summary: How various iterations of Star Trek explored religious and philosophical ideas vis-à-vis a Christian worldview.

I am something of a Star Trek Fan. Not a diehard like another member of my family. I was in my early teens when The Original Series was first on the air. It was the most unusual thing on television, and it dared to explore interesting ideas like the encounters of civilizations and interracial relationships, including the famous kiss. The series reflected the humanism of Gene Roddenberry, yet religion was never off the table. Sometimes it was viewed as benighted beliefs humans would grow out of. And sometimes…

We spent Saturdays in our early years as a family watching the Next Generation. It was pizza night and we gathered around our little black and white TV to watch the latest episodes. Once again, the ideas behind the episodes were often thought provoking. Ideas ranging from the sentience of AI to mandated euthanasia. After this series and the early movies, we grew more sporadic in our following of subsequent series, which, according to that family member mentioned earlier, continues to this day. It’s a franchise that has been going for six decades.

Mark S. Hansard is a collegiate minister with an MA in Philosophy and a huge Trek fan. I can’t help but believe that some of the discussions in this book arose from viewings with some of the students and faculty with whom he works. He draws on episodes in The Original Series, The Next Generation, Discovery, and several of the films to explore the humanistic worldview of the series and its references to religion and Christian themes. And as a Christian, he interacts with those themes. Most helpfully, he identifies some of the logical fallacies and caricatures of faith perpetuated by the series. At the same time he explores with candor the challenges the series poses for Christians.

He begins with introducing us to Gene Roddenberry and the high tech, humanist perspective of Roddenberry. Yet he notes how Roddenberry, perhaps to please his audiences, put Christian themes into Trek. After the first section, Hansard uses a different episode in each chapter to explore a number of tough questions. For example, using “The Brightest Star” episode from Discovery, he explores questions like “Is Christianity manipulative?”. “Is God a cosmic policeman?”, and “is it wrong to doubt your faith?” Then subsequent chapters explore questions like Christianity and superstition, the character of God, free will, and pacifism.

I especially enjoyed some of the later chapters, particularly the two in Section IV. Specifically, Hansard explores messianic themes in “The Empath,” who must decide whether she will sacrifice herself to heal others. Likewise, we consider the death and resurrection of Spock in the second and third movies and the plausibility of belief in Jesus’ resurrection.

Each chapter after the introductory ones follows a format. Firstly, Hansard offers a brief plot summary, followed by a worldview analysis of the episode. He will then explore philosophical issues. For example, considering the Discovery episode, “The New Eden” he discusses the rationality of omnism, the interaction of faith and reason, then considers another part of the episode, the violation of the Prime Directive. Then some chapters include more Christian material ranging from Augustine’s theory of just war (“Bread and Circuses”). to a discussion of ideas of heaven in the Star Trek Generations movie and the biblical idea of heaven.

This is a great book for the Christian who loves the Star Trek universe and wants to think Christianly about the questions various series and movies raise. I can see it as highly useful for Christians with friends who don’t share their beliefs but love Star Trek. Hansard models an approach that can be taken with other episodes. However I wondered how someone who does not share Hansard’s beliefs would receive the book. While Hansard is explicit about what he is trying to do, some might be surprised by how much Christian discussion Hansard introduces. I’d suggest a read of the table of contents to decide if this is the book one wants to read.

The great strength of this book is Hansard’s philosophical background. He mirrors that apostle of reason and logic, Mr. Spock, using these at times to challenge fallacies Roddenberry’s outlook, including such things as how easily his characters violate the Prime Directive. He helps us think critically about Star Trek. Equally, he sets forth a reasonable faith able to meet the advances in science and technology. I look forward to Volume 2!

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

Review: Faithful Politics

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Cover image of "Faithful Politics by Miranda Zapor Cruz

Faithful Politics, Miranda Zapor Cruz. IVP Academic/Missio Alliance (ISBN: 9781514007495) 2024.

Summary: Ten ways of approaching the relationship between pursuing God’s kingdom and engaging in politics.

What does it mean to be a Christian citizen? Is it possible to participate in politics while remaining faithful to pursuing God’s kingdom? And to what degree ought one try to realize the vision and values of God’s kingdom in the laws, policies, and practices of one’s country? These are some of the questions Miranda Zapor Cruz unpacks in Faithful Politics. However, if you are looking for the approach to Christian politics or a recommendation on choosing between political parties, you won’t find that here.

In all, the author considers ten approaches Christians have taken toward political engagement. Before considering these, she makes a clear distinction between the United States and the kingdom of God. Specifically, she argues one cannot conflate kingdom and country. Then she observes how Christians have always understood themselves as dual citizens, although what that meant in the first century under imperial Rome is very different from our geopolitical context. Finally, she argues that clearly recognizing these distinctions and having a clear vision of the kingdom allows us to be “salty” Christians in society.

With this in mind, she turns to different approaches Christians have taken to politics. First she considers separatist approaches that keep kingdom out of country. She distinguishes between isolationist separatism and prophetic separatism. One just keeps its distance while the other keeps distance but also speaks truth to political reality. Churches (like mine) in the Anabaptist tradition have taken this approach. The next approaches keep country out of the kingdom. This includes the Baptist separation of church and state and the two kingdoms separation of Martin Luther. Both have helped frame the historic separation of church and state in the United States.

Then we turn to the approach of “Bringing kingdom into the Country” reflected in the nineteenth century social gospel approach. This approach sought through social and moral reform to transform the country into a Christian society, an approach reflected in the civil rights movement. One thing I missed in her treatment, which includes direct action, is the role of non-violent civil disobedience. Discussion of the question of when Christians should resist unjust laws would have been helpful. Next, the author outlines two Calvinist approaches to “Keeping the Country Under the Kingdom.” One is the principled pluralist approach emphasizing God’s sovereignty over different spheres of life. The other is the direct Christian influence approach, which seeks to bring the country in line with certain Christian values and convictions.

For each of the above approaches, the author outlines strengths and shortcomings for each approach. Her next two chapters considers approaches contemporary Christians have adopted she argues are incompatible with Christian faith. The first of these is dominionism both in its Christian Reconstruction and New Apostolic Reformation (NAR) forms. She critiques the biblicism of Christian Reconstruction and the gnostic and Montanist tendencies of NAR. She notes how both apply messianic language to earthly political figures. Finally, she notes the unhealthy fruit of these movements including vigilantism and political violence.

Turning to Christian nationalism, she notes its “closed American exceptionalism,” its equation of America with Christian nationhood, and the privileging of Christianity above other beliefs. Very simply, one cannot be a faithful citizen of the Kingdom of God that breaks down every dividing boundary and be a Christian nationalist. And like Reconstruction and NAR, the endemic physical and rhetorical violence of Christian nationalism is incompatible with the way of Christ.

Cruz concludes that Christian political engagement at its best draws on the first eight approaches at their best. That is, it is salty, prophetic, separationist, social and principled pluralist. Above all, it centers faithfulness to Christ. I appreciate the historical treatment of different traditions, particularly because many Christians are unaware of the good political thought of those who have gone before them. And I appreciate her efforts to synthesize the best of these different approaches and to learn from them all. Still, I wonder if this would have been a different book if written post-January 20, 2025. Cruz notes the differences of political engagement with imperial Rome from our present day. I cannot help but wonder if there is less of a difference, and whether there might be more to learn from the first Christians.

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

Review: The Way of Christ in Culture

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Cover image of "The Way of Christ in Culture" by Benjamin T. Quinn and Dennis T. Greeson

The Way of Christ in Culture, Benjamin T. Quinn & Dennis T. Greeson. B & H Academic (ISBN: 9781087775111) 2024.

Summary: How those walking in the way of Jesus might live faithfully in all aspects of our cultural life.

It is not uncommon to hear Christians speak of Jesus as the Lord of all of life. But what does that mean? How does the biblical story intersect with all the ways we live life everyday? That is the question addressed in this book.

The authors begin by articulating the way of Christ in the biblical story. Then they ask the question of what is culture? Their simple definition is that “culture consists of the ways and products of creatures in creation.” This reflects an approach that sees culture as an expression of our God-created creaturely existence. Culture exists because God created humans in his image. But since the fall, culture can go either with or against God’s ways.

What was once a single story became divergent stories. Thus the question is how to relate to ways and products that do not always correspond to the way of Christ. The authors consider the classic typologies of how Christians have approached culture. After assessing various typologies, they draw upon Herman Bavinck to articulate a “Grace Infuses and Restores Nature.” approach. This means God is already at work in the world impelling Christians to join him in his restorative work.

In “Creator and Creatures,” the authors elaborate a theology of how we relate to the Creator. This means considering both who God is and who we are as God’s imagers. They conclude, “our purpose, our vocation, is to walk wisely in the world, at all times and in all places.” The following chapter considers the idea in scripture of walking in wisdom, concluding with loving obedience to Christ in community with his people.

The final two chapters offer practical questions to offer a framework of how we engage with our culture. They propose three questions that help us “triangulate.” First, we ask “When are we?”, understanding how we live between the times. Second, we ask “Where are we?”, discerning what is true, good and desirable. Third, we ask, “How do we get there?”, discerning how we walk and who we can follow. In particular, they offer examples of several figures who have engaged culture.

Perhaps the most valuable aspect of this book is the approach to culture. Specifically, grace infusing and restoring nature means God is at work in culture as well as in the Christian. He can guide us in the way of Christ, the way of wisdom. This book is the first in a “Christ in Everything” series, offering a solid and concise foundation for those that follow.

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

Review: Cultural Sanctification

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Cover image for "Cultural Sanctification" by Stephen O. Presley

Cultural Sanctification, Stephen O. Presley. Wm. B. Eerdmans Publishing (ISBN: 9780802878540) 2024.

Summary: How the early church pursued cultural engagement through holy discernment rather than fight or flight.

How ought Christians engage a post-Christian, secular culture? Some opt for a strategy of flight, a retreat into communal Christian life exemplified by Rod Dreher’s The Benedict Option. But others opt to fight to recover what they believe is a lost Christian cultural hegemony, as described in James Davison Hunter’s Culture Wars. Stephen O. Presley argues for a third way, which he calls “cultural sanctification.” Instead of turning to Benedict or Constantine, he turns to the early church of the first centuries, making its way amid the Roman empire, and many competing religious options.

Presley argues first of all that Christians exhibited a distinctive identity that began with baptismal catechesis, formed through distinctive liturgy in worship. There were doctrinal distinctives to be embraced in a rule of faith. And there were moral distinctives to be practiced in everyday life. Conversion marked a turning point between two ways–one of death and one of life. Baptism dramatically marked that turn, a dying to the way of death and a rising to the way of life.

Christians had to define what it meant to be citizens within the Roman empire. God’s transcendent sovereignty and providence framed all. Specifically, this included their belief that God bestowed political power for the purpose of promoting peace and security, enacting just laws that curbed sin, and to protect free exercise of religion. Christians walked a tension between appropriately honoring and obeying Caesar while worshiping God. This included praying for rulers, paying taxes, promoting virtue, while defending religious liberty.

Christian apologists and theologians actively engaged Roman intellectual life. Theophilus of Antioch, Justin Martyr, and Origen are important examples. They had to meet the likes of Celsus, who wrote On True Doctrine, an early example of the ridiculing of Christian belief. Apologists brought together Greek education and biblical training that “plundered the Egyptians,” offering an indigenized defense and proclamation of the faith. They argued for the uniqueness, antiquity, and public good of Christianity.

In addition, the early Christians faced discernment decisions concerning their participation in everyday, public life. For example, what occupations could they pursue and how did they deal with the religious rituals associated with many of them? Likewise, were there leisure and entertainment activities in which they could partake? Also, could the growing number of converts among soldiers partake in military service? In response, Presley argues that the Christians brought a response involving contingency, sanctification, and improvisation. By this, they sought not only to preserve their own purity but to have a redemptive influence through acts of love and pursuing justice.

The faithful presence of cultural sanctification did not always transform society or even result in a peaceful life. During various periods, it meant martyrdom. Rather than losing heart, most Christians persevered because of their hope in God’s coming kingdom and the resurrection. Neither did they lodge hope in the political structures and personalities of the day. As a result, Christianity subverted the established order rather than becoming captive to it.

In concluding, Presley argues that our current, post-Christian culture is not unlike that confronting the early Christians. He argues that their example of engaging the culture, while not perfect, is worth consideration. They fostered robust catechesis and formative liturgy that shape a distinctive identity with society. They engaged intellectually, as citizens, and in public life. And they sought to live holy lives in society, honoring and obeying the authorities while giving ultimate allegiance and worship to God. Thus, Presley makes what I think a persuasive case that we may learn from the early fathers as we seek an approach to culture that is neither fight, flight, or assimilation. Rather, the way of Jesus offers a distinctive path, reflecting our distinctive identity in Christ.

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

Review: Disarming Leviathan

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Cover image for "Disarming Leviathan" by Caleb E. Campbell

Disarming Leviathan Loving Your Christian Nationalist Neighbor, Caleb E. Campbell. InterVarsity Press (ISBN: 9781514008515) 2024.

Summary: Focuses on how we discerningly engage people who embrace Christian nationalism with grace and truth.

There is our political discourse. And then there are our relationships with family, neighbors, co-workers, and those who provide us goods and services. Maybe they are people who are part of our church community. For example, they say things that would identify them with Christian nationalism, the idea that America should be run by Christians and protect and promote Christian concerns over those of others (author’s definition). We may think that is off, both theologically and constitutionally. But why, and how do we engage with people we love who hold these views.

Caleb Campbell, as a pastor has struggled with this. He identified 300 people who were no longer friends because they parted ways on these things. This changed when a representative of TurningPointUSA told him that while politics was important, she just wanted to follow Jesus. Then he asked her how she had met Jesus. And she shared that it was at a TurningPoint USA rally. Then his whole paradigm shifted from seeing her as an “enemy” to to a mission field. She was a sister in Christ who had been discipled into a distorted version of Christianity.

In the pages that follow, Campbell first addresses understanding the mission field of Christian nationalism. He differentiates it from patriotism and conservativism and considers it under three I’s: Ideology, Idolatry, and Identity. He uses the image of leviathan, the sea creature symbolizing chaos and evil opposed to the peaceable, good rule of God. By contrast, leviathan works through distorting scripture, fostering anxiety and rage, creating an “us versus them” culture, demanding ultimate allegiance, and making false promises. Then he exposes how the leviathan of Christian nationalism harms us. His most memorable image, describing the syncretic tendencies of mixing nationalism and Christianity is to describe it as the “poop in the brownie mix.”

If we understand leviathan, how do we disarm it? How do we engage with our neighbors? The question is how we steal past watchful dragons and build trust. And how do we set tables instead of flip them? Campbell enumerates several steps: 1) Start with hospitality; 2) Lead with questions; 3) Connect on shared values; 4) Use shibboleths (passwords) and avoid red flags; 5) Honor the good; 6) Engage in humble subversion; and, 7) Offer open invitations to future conversations. Then he offers models of what conversations on various topics would look like, practicing these principles. I would have loved to also hear stories of those who had turned from Christian nationalism to authentic Christian faith through such conversations.

He concludes with hope–not in argument but in Jesus and his power. What is valuable in his approach is that he combines clear eyed discernment of what is wrong with Christian nationalism with love for people that looks for common ground, doesn’t insult their intelligence or motives, and lovingly engages with them, asking questions and exploring ideas rather than offering diatribes.

This is hard work. At times, the sections unpacking Christian nationalism seem harsh. But I would argue that this is necessary. What is wrong in false teaching and those who expound it as teachers must be met with firmness and clarity. Yet those misled by such teaching to stray from the truth of the gospel of king Jesus must be gently helped back onto the path of discipleship. Perhaps the example of the good shepherd who leaves the ninety-nine for the one lost sheep should capture the attention of all of us who care for such things.

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