Ethics

Review: Rereading Revelation

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Cover image of "Rereading Revelation" by Greg Carey

Rereading Revelation

Rereading Revelation, Greg Carey. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802878120) 2025.

Summary: A thematic exploration of Revelation’s dangerous call and encouragement to resist idolatrous imperial Rome.

We usually consider Revelation as the perplexing book with which we are both fascinated and yet unable to understand. In this work, Greg Carey, a scholar of the New Testament and of eschatological literature, makes a different assertion. He argues that Revelation was, and is, a dangerous book. In its setting, it was a call to the seven churches to resist the idolatrous power of imperial Rome. As he will elaborate, this had to do not merely with worship, but had social, economic, and political implications. He also finds it can be a dangerous book in its use of authoritarian and misogynistic language, as well as in the violence it portrays. While Revelation’s readers are never called to violence, its violent imagery may be used to legitimate violence.

Carey’s approach is not to offer a commentary on the book, nor propose a “system.” Rather, he thematically addresses a number of questions related to Revelation and its call for this dangerous resistance. The first chapter begins with what kind of book this is, apocalyptic, prophetic, or a letter. He contends that it is all three, basically a letter that unveils (apocalypse) the warfare between the Lamb and the beastly power of empire, calling believers to unequivocal loyalty to the Lamb.

That call to loyalty is one of authority, and in Chapter 2, Carey explores how a message that “carries absolute authority and brooks no dissent” cannot help but be seen as authoritarian. On one hand, he notes how John balances authoritarian and egalitarian statement, speaking as a brother. On the other hand, Carey also calls us to recognize those times where moral clarity and humble but unequivocal calling things for what they are is necessary.

Then Chapter 3 takes a step back and explores the Christology and Trinitarian relationships in Revelation. Remember that this preceded the conciliar statements on these matters. Regarding the Trinity, Carey explores references to the three persons yet notes a certain “blurring” in John’s references. However, with regard to Christ, he notes the focus on the Lion Lamb in the text and argues that the bloodied Lamb reflects not his enemies blood but conquest through his own death. Then Carey asks whether Revelation has an eschatology. He contends that it does not in any systematic sense. However, that does not exclude the portrayal of God’s victorious intervention in history nor the realities or resurrection, judgement, and the New Jerusalem.

Chapter 5 returns to the challenging call to the churches to total allegiance. Carey studies John’s use of pathos, of an appeal to emotion to move believers to resolved resistance. He uses direct address, anticipation and surprise, crisis rhetoric, aversion, and emulation in his appeal. In the midst of authoritarianism in our culture and the church, he weighs the ethics of the use of such rhetoric. Then in Chapter 6, he wrestles with the implications of that call given the extremes of wealth and poverty in the Roman empire. Faithfulness could be costly, certainly for the poor, and perhaps even more for the affluent enmeshed in economic relationships. Who had more to lose when absenting oneself from honoring idols of the emperor?

Chapter 7 explores gender and sexuality. One aspect of this chapter was to explore portrayals of women: Jezebel, the Woman clothed with the Sun, the prostitute, and the Bride. He wrestles with readings that find these idealized extremes misogynistic when real women are viewed in light of these. He also dips his toe into “queer” readings, noting some figures be interpreted beyond gender binaries. I found this aspect the least supported by the text.

Chapter 8 goes more deeply into the theme of violence. Again, without sanctioning violence on the part of readers, Carey acknowledges the violent language that many may shy away from and others use to justify violence. He observes the setting of the book amid a violent empire. And he would have us be aware of our longings for vindication against evil. Who of us is free of violence? Finally, Chapter 9 explores what resistance looks like. Beyond eschewing idolatry and violence, resistance on an everyday basis may likely have been faithful endurance and overcoming through faithful testimony, even in death.

Throughout, Carey is cognizant of both the horizon of the text and of contemporary readers, particularly in the United States and the West. He recognizes the misinterpretation of Revelation that endorses authoritarianism, violence, misogyny, and even idolatrous nationalism. He doesn’t dodge or gloss over the elements in John’s text that contribute to such misinterpretation.

At the same time, he draws out the unequivocal call of Revelation to total allegiance to Jesus and that believers overcome through faithful testimony and endurance, even martyrdom. They never overcome through violence. Nor do they overcome through political alliances with imperial power. In all this, Carey helps us wrestle deeply with the text and its implications for our own time.

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

Review: More Than Things

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More Than Things, Paul Louis Metzger. Downers Grove: IVP Academic, 2023.

Summary: Draws upon the theological and ethical framework of personalism to uphold the dignity of persons, with applications to a variety of medical issues related to human life and extending from immigration and drone warfare to space exploration.

I was always taught that we should love people and use things but never love things and use people. Sadly, in a world shaped on materialist terms, the value of people increasingly is grounded upon their usefulness, their utility, rather than inherent in their persons. In fact, what qualifies as a person is increasingly up for grabs. The author of this work believes that how we answer these questions is shaping, and will shape the kind of culture, the kind of world in which we live.

Paul Louis Metzger, as he introduces this book, informs us that for him, this is not merely theoretical but existential. His adult son suffered a catastrophic brain injury in 2021 and lives utterly dependent on caregivers in a minimally conscious state. He has noted the difference in his son’s response when he is treated as a person rather than a patient, when he is called by name. He is convinced that his son’s personhood was not diminished in any way by his injuries or current capabilities. Metzger’s views are grounded not merely in parental sentiment but in the philosophical and theological framework of personalism, that advocates for the dignity of human personhood against all reductionistic efforts to treat humans as mere “biological and sexual drives, market forces, consumer appetites, or cogs in a machine (p. 5)”

There are a variety of theological and philosophical framings of personalism, not all of which work from a theist framework. Metzger does, founding his personalism in a triune God, both personal and relational. Yet the work engages widely with a number of thinkers from Christian, other religious, and philosophical stances, offering a “thick” account of personalism in which convictions of the value of human beings may be shared by those who do not necessarily agree with Metzger’s Christian premises. He frames a personalist ethic in terms of the Christian virtues of faith, hope, and love, describing an ethic of:

  • Triune faith and entangled ethics: by “entangled” he recognizes that personalist ethics are pursued through a variety of lenses, trinitarian and otherwise focusing on the good ideal (deontological ethics), the good result (consequentialist ethics), and the good person (virtue ethics). He advocates and models gracious interaction with representatives of each of these.
  • Triune hope and eschatological ethics: this engages the question of the “end” or “telos” for which we exist, considering Jesus, Buddha, and Aristotle and interacting with Charles Darwin and Christian Smith.
  • Triune love and embodied ethics: The triune God who is love and exists in eternal loving relations between Father, Son, and Spirit, created the world in love. How, then, ought we as embodied creatures in the image of God, but fallen, live out that love. Here, Metzger’s discussion interacts with Tillich, Luther, Richard Dawkins, E.O. Wilson, and Patricia Churchland, who researches the effects of oxytocin in human bonding.

As is evident, in each of these, Metzger engages both the vertical dimensions of a personalist vision rooted in the triune God and the horizontal dimension of other ethical systems.

The second and third part of the book then applies this framework to a number of ethical questions where a personalist ethic that treats persons as more than things confronts a culture that robs one of personhood. Part Two addresses questions from the beginning to the end of life. Metzger begins with the idea of a pro-life ethic for all based on more than abilities, speaking not only to abortion but to disabilities of various forms. He considers the quest for genetic perfection, arguing not for a genetically engineered but relationally engendered community embracing the genetic givenness and giftedness of each person. He addresses the meaning of our sexuality, considering that we are made for more than sexual pleasure, and wrestling with the challenges to monogamy. The next chapter builds on this in discussing patriarchy and a personalist ethic that is more than a battle of the sexes, drawing on both religious and scientific sources addressing these questions. Finally, in this section, he addresses issues at the end of life, including physician assisted suicide, now legal in several states as well as other countries. He looks honestly at what different religious and philosophical traditions say about suicide and the meaning of suffering. He raises the challenge of the good life as one of learning how to die. He upholds the ethic of the hospice movement of neither hastening death nor prolonging life but offering compassionate care until one dies.

The third part then turns to broader societal and global issues. He opens with race, and the depersonalizing character of racism that makes certain peoples less than human, based on superficial bodily differences and holds up the ideal of the “beloved community.” His discussion of immigration challenges the commoditization of immigrants based on their economic value. He considers drone warfare, weighing whether their use can satisfy just war criteria, particularly with regard to killing non-combatants, and the ease of resorting to drones as alternatives to peaceful means of resolving conflicts. He does not rule out their use, but questions the justifications often pressed home in their use. Metzger then turns to our care of the creation, arguing for a personalist ethic that goes beyond domination to dominion that stewards, that is rooted in mutuality with all the people who share our planet as well as other creatures. The final chapter in this section considers space exploration and the assumptions of a godlike humanity asserting its rights over other planets and carry our international divisions into space.

Metzger concludes with the importance of recovering “missing people” in the various spheres of life we touch. He mentions the wide range of dialogue partners engaged throughout. While writing from a Christian perspective, the wide range of people with whom Metzger interacts with makes this both a longer work but also one that provides a broad basis for collaborating on the value of persons in different spheres, even though we might disagree in other matters or come from different assumptions. One area that I would like to have seen addressed is agism, and particularly in the marginalizing and exploitation of older members of society. As one who has entered this cohort, I’ve become increasingly aware of ways the elderly are marginalized and all the ways we are treated as objects of scams. I also think it might have been interesting to consider the disregard of personhood in religious organizations.

But these are minor considerations in a work that offers a basis for Christians to join with many others to uphold the value of persons and provides substantive discussions of what that looks like in a variety of important public discussions. Personalism bears on healthcare, social relations, our uses of technology in peace and war, our care for our world and other worlds. Wherever we engage with other persons, a personalist framework, whether religiously grounded or not, challenges us to act in ways upholding the dignity of others even as we respect that dignity in ourselves. There are no “cogs,” no lesser people, but only those of great dignity.

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

Review: The Spirit, Ethics, and Eternal Life

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The Spirit, Ethics, and Eternal Life, Jarvis L. Williams. Downers Grove: IVP Academic, 2023.

Summary: The saving work of Christ in its vertical, horizontal, and cosmic dimensions is the reason for why the Galatians are able and commanded to walk in the Spirit, living lives of Spirit-empowered obedience, participating both now and into the age to come in eternal life.

Often, discussions of Paul’s letter to the Galatians focus on justification through faith in the work of the crucified and risen Lord and not on the basis of works of the law. Jarvis L. Williams addresses what he believes to be a neglected aspect of this letter. He believes that Christ’s saving work has vertical, horizontal, and cosmic dimensions that are realized in the life of the believer in the gift of the indwelling Spirit, in whom we may and must walk in ethical lives of empowered obedience. The believer must do so, not turning back to flesh-empowered adherence to the law. To do so is to cease to participate in the gift of eternal life, both now and in the age to come. To walk in the Spirit is to participate in eternal life now in anticipating of the age to come.

The author begins with a literature survey of other scholars who have addressed these questions in Galatians from Hermann Gunkel through David de Silva. He follows with a chapter on the death and resurrection of Jesus showing that the apocalyptic inbreaking of God’s rule is connected with the outpouring of the scripture, demarcating the old age of the flesh and the new age of the Spirit, freedom from bondage under the law and the elemental spirits and freedom in the Spirit to love God and each other (the vertical, horizontal, and cosmic dimensions of salvation). He argues then that those justified in Christ can, will, and must walk in the Spirit in order to inherit the kingdom. Those who do so enjoy empowered personal agency and ethical transformation. Paul’s anxiety, then, over the Galatians in turning away from the gospel for works of the law is that they will cease walking in the Spirit and participating in the reality of eternal life and will not inherit the kingdom. Williams then concludes with observations about the dangers of separating soteriology and ethical transformation and eternal life. He also makes observations about Christian social engagement around issues of race and ethnicity, and the implications of being one new people for how we pursue that engagement.

I thought the thesis of this work an important one, and indeed, often overlooked in Galatians. My problem with the book was the over-repetition of that thesis as well as the organization of the material. The author confines the literature survey to one chapter, without extensive interaction with the scholars in subsequent ones. The chapters following are thematically oriented and move back and forth throughout Galatians and other scriptures. I found myself wondering if a more effective approach would have been a consecutive theological exposition of the text of Galatians, showing how Paul develops the ideas that form the basis of his thesis, incorporating relevant scholarship in his commentary. I think that would have offered a more integrated, persuasive, and understandable rendering of the author’s thesis. Perhaps the author might consider this in a follow-up work for a more general audience.

That said, the author’s argument, that Galatians connects the saving work of Christ to God’s empowering presence in the Galatians’ lives as part of the new thing God is doing, is an important one. His contention that we must not disconnect theology, and particularly soteriology, and ethics is a trenchant one that we do well to heed. Likewise the warning, that to claim to be among the justified but to not walk in the Spirit in freedom from bondage to the cosmic powers and love for God and others, and the implications for participating in the kingdom, is one we ignore at our peril. It’s literally a matter of (eternal) life or death.

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

Ethics For Algorithms

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Photo by Antonio Batiniu0107 on Pexels.com

You are probably aware that the material that shows up in your newsfeed on Facebook or Twitter is only a fraction of what your friends and connections are posting, and some of it is sponsored content tailored for you. Have you every wondered why you are seeing what you are seeing? Algorithms (and a lot of data collected about you).

A similar kind of thing happens when you search on Google. I am surprised how often it works well and I find exactly what I’m looking for. But sometimes it goes sideways. Why for example, when Dylann Roof searched Google, following up a search on Trayvon Martin with a search on “black on white crime” did the top search choices come up as white supremacist organizations? Algorithms.

Why, when I search for a book on Amazon, do I receive a number of recommendations of books in the form of “because you looked at this, you might like this”? I have similar things occur at Barnes & Noble or at Thriftbooks. Why? Algorithms.

One definition of an algorithm I found is: “a process or set of rules to be followed in calculations or other problem-solving operations, especially by a computer.” Actually, algorithms are not some arcane mathematical art. They may be as simple as the process we use to solve a long division problem or the process we use in doing our laundry.

What is happening with all these algorithms is that somebody, an individual or group, has established a set of rules to determine what you see. What much of the world became aware of when Frances Haugen appeared on 60 Minutes this past Sunday night is that the ethic behind these rules that form the algorithms is very important. Haugen alleged, producing massive documentation, that Facebook has consistently chosen profit over safety on its various platforms. For one thing, it selected content that fostered anger on its newsfeeds despite the fact that it often spread misinformation and fostered division simply because this kept people on the platform longer, which was where the money is. Another prime example is the impact that it was aware of Instagram having on teenage girls. Not only do glamorous images feed body-shame, but they discovered that the shame and depression keeps girls on the platform in an emotionally destructive spiral. They knew this and did nothing to change their algorithms of what these girls saw.

Computer-based algorithms are widely used for everything from fantasy baseball to mortgage application processing to screening resumes to your FICO score. People are not directly making decisions about what we see online or about our finances or career aspirations. Machines are making the decisions, using the rules programmers establish in the code.

There are at least a few key ethical considerations that rise to the top, highlighted in Cathy O’Neill’s, Weapons of Math Destruction:

  1. How opaque or transparent are the rules used in the algorithm? Most of the time, the algorithms are highly opaque and we know that we’ve been affected but we don’t know why. Because of this, questions of fairness often arise–how do factors of race, gender, age, etc. get factored in?
  2. What is the scale of impact of the algorithm? FICO scores affect credit, auto insurance costs, getting hired or promoted, and being able to rent an apartment or buy a house. How will this algorithm be used in the marketplace and what protects individuals from wrongful harm?
  3. What is the damage this could cause? Where possible, this should be considered proactively. For example, on social media, under what conditions is more engagement harmful to persons or the broader social context?

This is not easily done, particularly because algorithms serve beneficial purposes as well as cause harm. At very least, identifying the real instances of unfairness and harm and eliminating these, or better, anticipating them, seems a place to start. What is most egregious about the content of Frances Haugen’s testimony was that internal studies were showing known harms from platform algorithms that were not addressed because of profit considerations. We should never use complicated ethical questions to forestall dealing with the clear-cut ones. Let’s begin here.

Review: Talking About Ethics

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Talking About Ethics, Michael S. Jones, Mark J. Farnham, and David L. Saxon. Grand Rapids: Kregel Academics, 2021.

Summary: An approach, which after a chapter of laying out different ethical approaches, applies these through fictional conversations between three students, friends, and classmates discussing various contemporary ethical issues.

This book offers an alternative to the traditional books on ethical issues and decision-making. Most of these consist of a series of discursive treatments of each ethical issue, citing major theorists and how they argue to their conclusions. This book is different. It features three students, Micah, a thoughtful evangelical, Bianca, an Eastern Orthodox immigrant, and Lauren, an atheist nursing student, taking the same ethics class. Early in the term, they meet at a favorite tea and coffee shop, the Grey Earl, and after discussing their last class, they decide to form a study group to both learn the material and dig more deeply into various ethical issues.

An introductory chapter formally lays out the ethical approaches of ethical relativism and ethical absolutism, and theoretical approaches including virtue ethics, utilitarianism, Kant’s duty ethics, natural law ethics, divine command and divine nature ethics. Subsequent chapters explore:

  • Humanitarian issues: immigration, capital punishment, torture, and animal rights.
  • Medical ethics: legalizing narcotics, abortion, euthanasia and physician-assisted suicide, organ transplantation, and reproductive technology and human cloning.
  • Marriage and sex: premarital sex, homosexuality, gender identity.
  • International issues: environmentalism, world hunger, war.

Discussions by our three students are the primary vehicle for exploring each issue. How and where the issues arise vary. Some follow from or are classroom discussions, or projects the group decides to work on for extra credit. In the case of the discussion on euthanasia, the conversation arises from a relative of Micah receiving a serious cancer diagnosis. In another case Lauren is introduced to an environmental club by a friend and goes back to the group with questions about environmental ethics not covered in the class. Homosexuality arises out of a conversation between Bianca and a friend who comes to her after the friend learns one of her roommates is lesbian. In each discussion, different ethical approaches and theories are applied and critiqued as they relate to the issue.

There are several things I like about this approach. One is that it presumes a level of intelligence and engagement on the part of the students–these students do there homework, engage in rigorous questioning with courtesy toward each other, and think hard. Second is that it models ethical reasoning in real life as opposed to abstract, discursive arguments. The third thing I liked, which I don’t always see in Christian-based texts, is that the chapters don’t resolve with “the Christian answer.” Students arrive at different answers and the presence of Lauren reveals how a secular student might ethically reason without reference to faith. The Christians don’t always agree, and don’t always know at the start what they think. I personally appreciated chapters on torture, animal rights and organ transplantation that challenged me to think more deeply about these issues.

Each chapter concludes with questions to ponder, key terms discussed in the chapter, and a list of books, both general and Christian, for further study. An extensive bibliography is offered at the end. The book seems designed well for use in a college ethics course or a collegiate ministry course on ethical issues. It might serve as a supplemental text to an ethics course in a secular setting and might even serve as the basis for group conversations similar to those of Micah, Bianca, and Lauren. It is also a helpful resource for anyone who wants to explore the issues of the book in more depth or who may be called upon to comment on them.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.

Review: Conscience

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Conscience

Conscience: The Origins of Moral Intuition, Patricia S. Churchland. New York: W. W. Norton & Co. (Forthcoming June 4) 2019.

Summary: Exploring the neuroscience of our sense of right and wrong, integrating our knowledge of neurophysical causation, social factors, and philosophy, arguing that moral norms are based in our brain functions, interacting with our social world.

Conscience. Unless one is significantly cognitively impaired, there is this inner sense we have about what is morally right or wrong, or sometimes this place where we determine right or wrong. Where does this come from? Theists will claim a transcendent basis for this, something written on the heart. Yet, what is written on one heart often varies from another’s. Often we experience uncertainty about these things in our own hearts. Furthermore, those “cognitive impairments” and advancing neuroscience are demonstrating that many aspects of human moral behavior from social bonding and care for others to where one may fall on the political spectrum with regard to moral issues is rooted in the neurophysiology of the brain. Are we conscious actors, or is our moral sense and moral behavior in some way determined by our brain chemistry?

Patricia S. Churchland is one of the pioneers in the field of neurophilosophy–exploring this intersection of neuroscience research and philosophical discussion of questions like ethics and free will. This work is an engaging introduction to her work that moves between discussions of neurotransmitters and a philosophical survey of theories of moral behavior and the question of free will.

She looks at the role of oxytocin in human attachment (“The Snuggle to Survive”), how we are wired for sociality, and how behavior is shaped by the reward system in our brains, and the physiology of empathy. We learn what the brain response to a person eating worms may indicate about political attitudes. Churchland explores the bewildering field of psychopathology–those whose anti-social behavior reflects a lack of moral compass, guilt or remorse–and thus far, our futile efforts to arrive at remedies.

The last two chapters of the book focus on the philosophical questions, and here is where it got really interesting for me. Churchland considers “rule based” moral behavior from the ten commandments to Kant’s categorical imperative to utilitarian-based systems. The flaw, she argues, is that human behavior endlessly deviates from these rules, and there is even significant disagreement on the rules. She argues for a socio-biological basis for moral behavior in which the evolution of our neurophysiology is such that we are well-equipped to engage in social life and behavior that sustains the bonds between us. This leads her to a definition of morality as “the set of shared attitudes and practices that regulate individual behavior to facilitate cohesion and well-being among individuals in the group.”  She seems sympathetic to forms of virtue ethics in which habits of behaving may be modified by particular case constraints.

The final chapter explores free will, and here, Churchland seems to be trying to navigate between those who would fully advocate for free will, and even argue moral certainties, and those who would argue that what we have learned about causation in neuroscience undermines free will, and exonerates criminals from guilt. She argues for the distinction between causes beyond our control and causes under our control, using the example of Bernie Madoff, who was under no compulsion, but knew exactly what he was doing.

Churchland’s discussion in these two chapters also indicated to me some of the concerns that underlie this book. She is deeply concerned about those who tout moral certitudes and also authoritarian approaches that may lead to morally justified abuses of others. She believes that an understanding of how we are “wired” for morally decent behavior shaped by social norms to be superior to such approaches.

As a Christian theist with a deep respect for scientists, and one who shares a sense of being humbled before the realities of our existence, I wonder whether there is a third way between a pure naturalism of “morally decent humans” and a rule-based authoritarianism, whether rooted in ideology or theology. Might we not allow for the possibility that we are indeed “wired” for moral behavior in social contexts that reflect transcendent concerns expressed in the great commands, which are really broad moral statements of principle, to love God and one’s neighbor as oneself? It seems we often get caught in binary discussions of either science or the transcendent. Might there be an approach of both-and that both celebrates the wonderful mechanisms that bond parents and children, or larger social groups, the mechanisms by which we learn what it is to be moral, in all its societal variants; and recognizes the possibility that at least some communal norms might be grounded in transcendent realities that are not occasions for arrogance or authoritarianism, but humility and grace and empathy, and are consonant with the ways we are wired?

I could be wrong, but it was not evident that Churchland has engaged with neurotheologians like Andrew Newberg, (see my review of his book Neurotheology) who covers similar ground. There are many others interested in a conversation rather than a war between science and religious belief, and see the possibility of a kind of consilience that mutes the voice of neither. When I consider Churchland’s account, I find myself marveling anew at the marvels hidden within my own body and am grateful for her exposition of these. I hope going forward, there might be a growing appreciation on the part of neurophilosophers like Churchland, not merely of problematic aspects of rule-based ethics in philosophy or religious teaching (which I will admit exist, just as there are problematic questions in neuroscience), but also the ways religious frameworks of moral teachings have profoundly shaped many communities for good (for example Andre’ Trocme’ and his community of Le Chambon, which hid Jewish refugees during the Holocaust), and helped individuals lead morally worthy lives as people of conscience.

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Disclosure of Material Connection: I received a complimentary review e-galley of this book from the publisher via Edelweiss in exchange for an honest review. The opinions I have expressed are my own.

 

 

 

Review: New Creation

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New Creation

New Creation, Rodney Clapp. Eugene, OR: Cascade Books, 2018.

Summary: An exploration of how the end of the Christian story, or eschatology, ought shape the life of the church in this time between the comings of Christ.

“We are storied creatures, and everything happens because we lean toward endings. These endings are the goals, the pursuits, the destinies, the termination points that mark and animate our lives. Without endings we could never begin anything. We would lack plots and our lives would be without purpose, devoid of meaning” (p. 1).

This statement from the Introduction captured my attention. I’ve long felt that the Christian faith is not merely beliefs to embrace, or precepts to practice, but a story in which we find ourselves. It has seemed to me that one of the great needs of the church, and individuals within her, to understand is the story within which we live. Often, I believe that we are living in other stories, perhaps familial, or cultural, rather than the story of the kingdom.

Rodney Clapp begins this work with a summary of our story of creation, fall, the mission of Israel, the coming of the kingdom in the person of Jesus, and the kingdom yet to come. He crucially observes that the idea of kingdom implies a politics for the church–not that we so much have a politics, but that we are a politics as the people of God.

Clapp then explores a number of topics in light of “the end of the story.” He begins with a discussion of heaven, and the Christian teaching of our ultimate destiny as resurrected people caring for the new creation with heaven as a way station. He discusses our identity as a royal priesthood, that are also the temple of the living God. Every other allegiance is secondary, and releases us to identify with the powerless, those on the margins. The day will come when the lion will lay down with the lamb when the rule of the Prince of Peace is established. For now we follow Jesus by turning from violence to bear the cross of peace, even while we engage in warfare, not with people, but with the Principalities and Powers, the structures of life that oppress. We name them and refuse them our allegiance.

He moves on to prayer, reflecting on the Lord’s prayer, how prayer is the watchful waiting of the pilgrim, and how the lament and theodicies of scripture give us language to face the disjunct between our broken world and the new creation we await. He considers what our hope for the new creation means for our care for the present creation, one whose creatures God knows and provides for. He even includes a poem on “Lessons in Prayer, from a Dog,” inspired by his own dog, Merle. For many, the most interesting will be his discussion of sex in the eschaton. He proposes, in the language of the Song of Solomon, that love is indeed stronger than death, and that although the scriptures are not definitive on this, there is reason to hope for sex in the new creation, even if there is no marriage or giving in marriage. If we are resurrected bodies, he proposes that our genitalia will not be mere ornamentation!

Finally, Clapp explores the question of the last judgment, offering an interesting discussion in which he argues against eternal conscious torment as inconsistent with God’s reconciling work through the cross of Christ. He explores both the idea of conditional mortality, that the unrepentant simply cease to exist, fading to “nothingness,” and hopeful universalism, in which, after suffering judgment that purifies and redeems, all will be saved. Clapp does not commit to either of these positions, which he shows have been embraced by various parts of the church, and argues that ours is not to judge but to proclaim the good news of the kingdom. He concludes that our view of eschatology enables us to deal with the tragedies and ironies of our current existence and to live with both calmness and joy in the present time.

The book includes appendices in reading the Bible for the first time, and also some suggestions for reading Karl Barth, whose influences are evident through the book. What is so good about this book is how it deals with the misapprehensions so many have about the last things. For many, a destiny of only being ethereal spirits strumming harps is far less attractive than embodied, and perhaps sexual, creatures working in the new creation. He speaks of an end of the story that answers to our deepest longings for peace and healing the rifts within humanity and the rest of creation. His account gives us hope to face the hardships of life, and a call to a higher allegiance that transcends all earthly political engagements. Twice during the book, he makes this assertion:

“If the Republicans are the last ones caring for the unborn, the Christian will be among them. If the Greens are the last fighting for a caring stewardship of creation, the Christian will be among them. If the Democratic Socialists are the last ones fighting for the poor and the working class, the Christian will be among them. If Black Lives Matter are the last ones believing that black lives do matter, the Christians will be among them. If the relief agencies are the last ones caring for refugees, the Christian will be among them. If the pacifist anarchists are the last ones standing for peaceable alternatives to war, the Christian will be among them” (pp 45, 113).

If nothing else, Clapp is an equal opportunity offender! Readers will doubtless find something to take issue with in this brief and forthright account. Some might disagree with Clapp’s take on the last judgement. But if he provokes us to think about what the end of our story is as the people of the kingdom, in all its glory, and challenges us to shape our lives, in these tumultuous times, by this story rather than other cultural stories, then this book will have accomplished its purpose.

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Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.

Review: Perfectly Human

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perfectly human

Perfectly Human, Sarah C. Williams. Walden, NY: Plough Publishing, 2018.

Summary: A personal narrative of a couple facing a pre-natal diagnosis of fatal birth defects, their decision to carry their daughter to term, their process with family and friends, and the larger issues their own decision raised for them.

Sarah Williams had struggled through a horrendous pregnancy of nausea, even as her children anticipated a younger sibling. A routine, twenty-week pre-natal screening turns suddenly serious. A specialist diagnoses thanatophoric dysplasia, a skeletal deformity resulting in a chest that is too small to sustain proper lung development, and a baby unable to breathe upon birth. The expectation of the medical professionals is that they would terminate the pregnancy, and this is Sarah, and her husband Paul’s, first instinct as well. Except that she felt God speak to her that May evening: “Here is a sick and dying child. Will you love this child for me?” Subsequently she reflects: “…it became less a question of my loving the baby as me watching God love and then following him in his love.

Close friends and their pastor rally around them. Others respond less helpfully, from insistent faith that God would cure the defects to criticism from academic colleagues for even thinking of carrying such a “sub-optimal” life to term. We also see things from Paul’s perspective, and how men are often closed out of this process, when they also love and grieve their child.

Most touching are the ways they deal with this as a family. They talk honestly with the children, who each respond in different ways as they love and grieve their baby sister. The family names her Cerian, a Welsh name that means “loved.” One of the children records her heartbeat. The family goes camping, and then stays with Sarah’s mother Wren, who provides a place of spiritual retreat as Sarah approaches delivery, complicated by hydramnios, a buildup of amniotic fluid because the baby is not swallowing enough.

The narrative of her induced birth is powerful. Sarah had nearly died as the baby pressed against a major blood vessel. The time has come to let go of the baby but she fights against her body until she “sees” a horse and rider, who she understands to be Jesus, come for her baby.

She deals with the rawness of her grief and that of her family. No effort is made to spiritualize it but we see grieving people helping each other to figure out how to remember Cerian, and to learn from the love they were called into. Sarah writes:

“During the nine months I carried Cerian, God had come close to me again unexpectedly, wild and beautiful, good and gracious. I touched his presence as I carried Cerian, and as a result I realized that underneath all my other longings lay an aching desire for God himself and for his love. Cerian shamed my strength and in her weakness she showed me a way of intimacy.”

The book is pro-life without pitting mothers against babies, without judging or advocating. The author acknowledges that others facing the same situation might choose differently and she refuses to judge those choices. An epilogue does wrestle with these issues, more with questions about the choices we have taken upon ourselves because of our technology that suggest that our humanness, and sometimes that of others, reflects our own self-definitions and self-creations. Cerian showed her a different way:

“Limitations, finitude, suffering, weakness, disability, and frailty can be gifts. Far from robbing us of our humanity, without a place for these things we are less than human. Ultimately, personhood is not a work of self-definition and self-creation. Instead, it is a gift.”

This is a work of exquisite, intimate, and aching beauty that also raises profound questions without becoming preachy or censorious. It also reflects the power of a community of family and friends. The inclusion of Paul and his own struggles and growth in the process reminds us that pregnancy is also about men, not imposing their will upon a woman, but through conception, stepping into the joys, the griefs, and the sacrificial love of being a husband and father. Paul rails against the ways he is institutionally excluded, and chooses not to remain aloof but as deeply involved as a man can be in these things, allowing both love and loss to touch his own heart. Williams shows care with words, using them well to articulate self-understanding and insight. To read this narrative is alternately to wonder and to weep, in our own longings for we know not what, at the perfectly human gift of Cerian.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.

Review: Living Wisely with the Church Fathers

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Living Wisely with the Church Fathers

Living Wisely with the Church Fathers, Christopher A. Hall. Downers Grove: IVP Academic, 2017.

Summary: An exploration of what we might learn from the church fathers about lives well lived, touching on everything from martyrdom to entertainment.

We turn to a variety of sources to figure out how to live well, sources ranging from lists on websites, to self-help books, to mentors and “life coaches,” to the scriptures. Christopher Hall, in the concluding volume of a four volume series, explores what the early fathers of the church, speaking out of a very different context than ours, can teach us about living wisely. Summarizing this four-part project and the focus of this final volume, Hall writes:

“What did these ancient Christians–whose thoughts and practices continue to be read, pondered, discussed, debated, and embraced today–think about the Bible, God, worship, and prayer? More importantly for this book, how did the fathers answer a very specific question: How can God’s image bearer learn to live a good life, a life nourished by the values of the kingdom of God, a life of deep and lasting human flourishing, a life filled with love for God and neighbor? If, as Athanasius puts it, transgression has ‘taken hold’ of human beings, and ‘natural corruption’ now characterizes the human condition, how can God’s image bearers be made right again–made right not only in our relationship to God but in relationship to one another and to the entire created order?” (p. 2)

An introduction explores the context of the fathers and the kinds of issues they confront, particularly our moral disposition and passion, concluding with the kinds of questions we might ask ourselves in the course of this study. Hall then addresses seven topics on which the fathers taught and their relevance to us:

  • Martyrdom
  • Wealth and Poverty
  • War and Military Service
  • Sex and the Dynamics of Desire
  • Life as Male and Female, and the Goodness and Beauty of Marriage
  • Life and Death
  • Entertainment

What Hall helps us appreciate is the distinctive message of the fathers, who speak the counsels of God from a very different cultural context than our own. For example, martyrdom was an ever present threat, one that could be avoided by an offering to the emperor, an easy ritual. Many refused, and died, even as is occurring in many parts of the world. A life of peace for Christians, assumed in the West, has often not been our lot and raises the question of whether there is any cost to our discipleship and where we might place our ultimate allegiance.

On wealth and poverty, Hall recounts a sermon of Chrysostom on Lazarus and the rich man and the issue of whether we live with discretion with our wealth, using it to bless and thus fulfilling the purpose of wealth in our lives and others. Hall helps us understand the pacifism of the early church, the uneasy change to more of a “just war” perspective post-Constantine, and challenges us to wrestle with the sometimes unequivocal refusal of the church to kill.

The following two chapters focus on sexuality, gender, and marriage. We often consider the ancients terribly repressed. Hall observes that contrary to the body-denying nature of gnosticism, the fathers recognized the realities of sexual desire, both how this might harm, and the goodness of marriage and marital sexuality. He deals honestly with the problems of linking celibacy and the priesthood in the west. He also reminds us of the significant roles of women, including Macrina, who might be numbered the “Fourth Cappadocian.” Hill also points out the uncompromising opposition of the fathers to any form of homosexual intimacy.

One of the briefest, yet most pointed chapters lays out the strongly affirmative life ethic from cradle to grave in a society where abortion was commonly practiced, children abandoned, as well as the sick and dying in times of plague. The church adamantly refused to abort, rescued abandoned children and nursed the sick, at risk to themselves. Finally, in a challenge to our modern entertainment culture, often fascinated with gore, we learn of the refusal of the church to join the celebration of the violent gladiatorial games, recognizing how such things might create “dead zones” in our own lives.

The last chapter is truly a capstone, returning to the fundamental questions of how we live well. We learn of how the fathers diagnosed our problem of disordered loves and the disciplines of askesis that allow the rhythms of grace to reorder our affections in love for God and neighbor.

This work plainly whets our appetites for the fathers, and their counter-cultural message that may re-orient our perspectives and affections. Perhaps this was a part of earlier volumes, but I would have welcomed an appendix or suggested readings at the end of each chapter to go deeper with the fathers. One might track down ideas from the notes but recommendations of good editions and starting points could be helpful.

Hall has done us a great service in helping us to hear the distinctive voices of the fathers — their writings and sermons. Not all the good books have been written in the last ten years! There is a durable heritage of wise thought rooted in scripture directed toward a concern good pastors down the ages have always had–how to help God’s people enjoy God, love their neighbors and live well.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.

 

 

Review: Ethics at Work

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ethics at work

Ethics at Work, Theology of Work Project. Peabody, MA: Hendrickson Publishers, 2017.

Summary: A discussion guide outlining a Christian approach to ethical decision-making in the workplace based on three principles: commands, consequences, and character.

What does Sunday morning have to do with 8 to 5 Monday through Friday (or whatever our working hours may be)? For many Christians that lack of connection between our worship and our work eventually leads to questions either about the truth and reality of our faith, or the possibility of living Christianly in the workplace.

The Theology of Work Project, the developers of this discussion guide and numerous other related resources, are thoroughly committed to the idea that our faith and our work life may be seamlessly connected. On their “about” page, they describe the vision of the Project in these terms:

“The vision of the Theology of Work Project is that every Christian be equipped and committed for work as God intends. A Christian approach makes work more meaningful and productive, benefits society and the people we work with and for, gets us through the challenges we face on the job, draws people to Jesus, and brings glory to God.”

This guide is designed for Christians in the workplace interested in developing a Christian framework of ethical decision-making. It consists of 21 half-hour lessons grouped into seven sections. Each lesson provides short readings (one page or less) with a few biblical texts, interspersed with “Food for Thought” sections, and a concluding prayer. One thing I like is the “less is more” approach that seems to me realistic to accomplish in a half hour discussion over a lunch break or before work.

After exploring some different popular proposals on ethical decision-making, the guide develops a “three-legged” stool approach around the following:

  1. Commands: is there a relevant biblical command to obey or something to avoid.
  2. Consequences: how will the various parties involved be affected by the possible choices?
  3. Character: What kind of person do I want to be or become?

Under this last “leg”, the writers adopt three key aspects of the character of God which scripture calls us to live by, first proposed in Alexander Hill’s Just Business: Christian Ethics for the Marketplace (Hill was the former president of InterVarsity/USA). These are holiness, justice, and love, and need to balance each other.

The guide also introduces a case study developed through the different lessons. A Christian auto dealer (“Wayne”) sells a used car that is in good operating condition with no know defects. Just over a year and over 13,000 miles later, the owner contacts him about transmission problems and asks what he will do to fix it. Subsequent lessons apply the different principles and trace out “Wayne’s” process in reaching a decision about how he will deal with this customer.

While written specifically for use with workplace groups (there is even a section on “Wisdom for Using this Study in the Workplace”), I also think this could be highly useful in adult education courses in churches and with Christian groups in business schools, particularly for those who have already had work experience. I would also highly recommend supplementing the material in this book with resources from the Theology of Work Project website, which includes commentaries related to a theology of work from every book of scripture and a number of other articles on related topics.

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Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.