Rege

nt’s

Re

view

s

October 2018 Edit ion 10.1

IN THIS ISSUE:

Craig Gardiner: Melodies of a New Monasticism Jana Marguerite Bennett: Singleness and the Church Veli-Matti Karkkainen: A Constructive Christian Theology

for the Pluralistic World and many more...

TableofContents

Editorial.................................................................................................................4

CraigGardiner,MelodiesofaNewMonasticism:Bonhoeffer’sVision,Iona’sWitness(Cascade/SCM,2018),335pp...................................................................5

AndrewCThompson(ed.),TheOxfordHistoryofProtestantDissentingTraditions:volumeIITheLongEighteenthCentury1689-c1828(Oxford:OUP,2018)pp.464....7

Veli-MattiKarkkainen,AConstructiveChristianTheologyforthePluralisticWorld(5Vols.)(GrandRapidsMI:Eerdmans,2013-2017).................................................8

AnthonyG.ReddiewithWaleHudson-RobertsandGaleRichards(eds.),JourneyingtoJustice:ContributionstotheBaptistTraditionacrosstheBlackAtlantic(Paternoster,2017)..............................................................................................12

JanaMargueriteBennett,SinglenessandtheChurch:ANewTheologyoftheSingleLife(Oxford:OxfordUniversityPress,2017),272pp.............................................13

JamesLeoGarrett,Jr.,TheCollectedWorksofJamesLeoGarrettJr.,1950-2015.VolumesI&II:Baptists.EditedbyWymanLewisRichardson(Resource,2017-2018)............................................................................................................................15

MarcCortez&MichaelP.Jensen(eds),T&TClarkReaderinTheologicalAnthropology(London:T&TClark,2018)..............................................................15

JohnSwinton,BecomingFriendsofTime:Disability,TimefulnessandGentleDiscipleship(SCM,2016),245pp...........................................................................17

AlbertA.HerzogJr.,TheSocialContextsofDisabilityMinistry:APrimerforPastors,Seminarians,andLayLeaders(Eugene,OR:Cascade,2017).................................18

JennieHogan,ThisisMyBody:AStoryofSicknessandHealth(Norwich:Canterbury,2017)................................................................................................18

SamWells,IncarnationalMission:Beingwiththeworld(Norwich:Canterbury,2018)...................................................................................................................20

PaulT.NimmoandDavidFerguson(eds.),TheCambridgeCompaniontoReformedTheology(CambridgeUniversityPress,2016),334pp...........................................21

CraigHoveyandElizabethPhillips(eds.),TheCambridgeCompaniontoChristianPoliticalTheology(CambridgeUniversityPress,2015),305pp..............................22

AdamJJohnson(ed.),T&TClarkCompaniontoAtonement(BloomsburyT&TClark2017),859pp..............................................................................................24

MichaelMawson,ChristExistingasCommunity:Bonhoeffer'sEcclesiology(Oxford:OUP,2018)...........................................................................................................25

MarkGalli,KarlBarth:AnIntroductorybiographyforevangelicals(Grandrapdis,MI:Eerdmans2017)176pp..................................................................................27

BrianBantum,TheDeathofRace:BuildingaNewChristianityinaRacialWorld(Fortress,2016)....................................................................................................29

EvePoole,BuyingGod:Consumerism&Theology(London:SCM,2018)...............30

JoshuaT.James,TheStoriedEthicsoftheThanksgivingPsalms(London:T&TClark,2017)...................................................................................................................32

RayVincent,SingoutforJustice:ThePoetryandPassionoftheHebrewProphets(ChristianAlternative,2017)................................................................................33

DavidTollerton(ed.),BiblicalReception4:ANewHollywoodMoses:OntheSpectacleandReceptionofExodus:GodsandKings(T&TClark,2017)................34

RhondaBurnette-BletschandJonMorgan(eds.),NoahasAntihero:DarrenAronofsky’sCinematicDeluge(Routledge,2017).................................................34

SarahHarrisTheDavidicShepherdKingintheLukanNarrative.LNTS558.(NewYork:Bloomsbury,2016)......................................................................................35

AndrewK.Boakye,DeathandLife:Resurrection,Restoration,andRectificationinPaul’sLettertotheGalatians(Eugene,OR:Pickwick,2017).................................36

LarryW.Hurtado,TextsandArtefacts:SelectedEssaysonTextualCriticismandEarlyChristianManuscripts(London:BloomsburyT&TClark,2018).....................37

FrankDickenandJuliaSnyder(eds.),CharactersandCharacterizationinLuke-Acts(LNTS;London:T&TClark,2016),254pp.............................................................38

Editorial

Regent’sReviewsdoesnotalwayshaveaneditorial,butIfeltitwasappropriatetomarkthetenthyearofthejournalbeingafreedownload.(Itexistedinanearlierhardcopyformatthroughthe1990sand2000s).InthistenyearswehavereviewedhundredsofbooksanditsbeengoodtoseewithinthatagoodnumberofBritishBaptistauthoredworks.

ThislatesteditionisnodifferentaswereviewaversionofCraigGardiner’sdoctoralthesis.IthastakenCraigawhiletogetitpublished(reflectingthepressuresofbeingaCollegeTutor),butwearegladtoseeitprint,withagreatfrontcover!AlsointhiseditionisareviewofJourneyingforJustice,whichchartssomeofthehistoryandproposalsinlightofthe2007ApologymadebytheBaptistUnionCouncil,againitisgoodtoseethiscollectionofessaysinprint.

Alsowithinthewiderangeofreviewsthistime,isanextendedreviewbyJimGordonofVeli-MattiKarkkainen’s5volumesystematictheology.

AsEditorI’mgratefultotheofficeteamatRegent’sParkCollegefortheirhelpinensuringbooksreachreviewersandforallthoseregular(andnewreviewers)whoensuretheirreviewsarriveontime.

AndyGoodliffEditor

CraigGardiner,MelodiesofaNewMonasticism:Bonhoeffer’sVision,Iona’sWitness(Cascade/SCM,2018),335pp.

‘Inthebeginningwasthesong,thesongwasGodandthesongwasgivenforall’

Thisbookisabouttheformationofcommunity.Itdoesthisbysettingalongsideeachotherpreviouslyunrelatedsubjects.Theenergycreatedbysuchunfamiliarassociationcreatesnewworldsofenquiryandsolution.Thisisfirstofthreedynamicswhichshapethestyleandcontentofthebook.CraigGardinerbringstogetherthelivesofDietrichBonhoefferandGeorgeMacLeod,theirwritingsandthetwocommunitiestheyformed,namelyFinkinwadeandtheIonaCommunity.Theresultsareacomprehensiveoverviewofwhattheydidandsaidinthecontextoftheformativeeraoftheirministry,1919-1944andtheirconsequencesinthesecondhalfofthetwentiethcentury.

HeprovidesathoroughexplorationofBonheoffer’svisionforthetrainingofministers,theChurchandhisChristologyaswellasthecontentsofhiscorrespondencebothbeforeandduringhisimprisonmentuntilhisdeath.Thismaterialhastantalisedandinspiredmanyministriesandmuchreflectionduringtheensuingcentury,manyofwhomwereBritishBaptists.CraigmaintainsanobjectivedistancefromBonhoefferandkeepsbringingusbacktohismostpowerfulquestion,“whoisChristforustoday?”HisnaturalebullienceleadsusintoanenthusiasticexplorationofthelessacademicwritingofGeorgeMacLeodandtheformationoftheIonaCommunityduringthe1930s.ThiscommunityalsohaditsrootsinministerialformationbutalsointhesearchforananswertotheincreasingirrelevancetotheeverydaylifeofpeopleofthechurchesinScotland.AsamemberofthatCommunitytheauthoriswell-placedtoexamineitspatternsandpoliciesuptorecenttimesespeciallythroughtheMember’sRuleandtheirlifetogetherontheislandofIonaandinfamilygroupsspreadthroughouttheUKandbeyond.HekeepsatthecentreofthisexpositionthewordsofaprayeroftheIonaCommunitythatGodfurtherthepurposeoftheCommunitysothat‘newwaysmaybefoundtotouchtheheartsofall’.Note‘ofall’notonlyasub-groupsuchasChristian.

Sofarsogood.ButthisbookisfarmorethanaReaderfortheexplorationofBonhoefferandMacLeod.

Theenergyofthebookisdrivenbythreedynamics.AsalreadymentionedoneisBisociation.ThesecondandthirdarisefromthedynamicsofmusicalcreationcommonlyheardinFugue.Theyarecantusfirmusandpolyphony.Cantusfirmusdescribesthesignaturenote,theundersongtowhichthepolyphony,anassortmentofnotesbothinharmonyandindissonanceresponds.Acollectionofpolyphoniesmayemergefromthecantusfirmus.Likeabowlofspaghetti(myillustration)theymoveinalldirections,arewithinreachofeachother,neverlosingtheiridentityfortheyaredifferentandstaydifferentunitedbythecantusfirmus.

InthisCraigfollowsBonhoefferforwhomChristwascantusfirmusandanyformofChristiancommunityisapolyphonyofresponsetoChrist.ThustheChurchisChristexistingascommunityandtheBonhoefferquestionthatmustbeaskedofanysuchpolyphonyis’whoisChristforustoday?’Weshouldnotethat‘us’describesnotsimplyChristiansbutallhumanity.Forthetestofanypolyphonyisthesortofhumanbeingthatitmightcreate.

ThebookthenexploresthemelodiesofChristintheChurch,choosingworship,ecumenismandhealingministryasdistinctivepolyphoniesseeninthewitnessoftheIonaCommunity.

SinceChristisLordheisthereforeLordoftheWorldaswellastheChurchsoitpossibletoseekthemelodiesofChristthecantusfirmusintheworld.Ashismelodiesariseintheworld,sothepeopleoftheChurchwilljoinothers,whodonotnecessarilyfollowChristbuthaveasharedconcernforexampleforpeace,justiceandcreationcare.TheseareamongthemelodiesthatChristcantusfirmusplaysintheworld.

Somemightwonderwhatthepointisinusingthemetaphorsofcantusfirmusandpolyphonyinthisway.Thisquestiongoestotheheartoftheauthor’ssearchforauthenticChristiancommunity.Hewritesthattheintentionofthebookistoarticulateatheologyofcommunitythroughthemetaphorsofmusicespeciallypolyphony.Heisproposingthatsuchcommunityisnottobefoundinallbeingthesamebutwhenthecentreholdsthenbeingdifferentandstayingdifferentcreatescommunity.Thecentre,cantusfirmusisChrist.Suchacommunityisrespondingtothedivinevoiceincreation.Thecantusfirmuscannotbesilentandwillalwayssearchforaplaceandapeopletobeheard.

IntheheartofthebookarethreechaptersentitledWorldlyMonasticism,TheColonyofHeavenandPerformingtheDisciplineofCounterpoint.TheformertworaisethecrucialquestionoftherelationshipoftheChurchtotheWorldandtherelationshipofChristtotheChurch.ThelatterreflectsontheneedfortheChristiantobeoftheworldbutnotinitandarguesforthereformationoftheearlyChristianpracticeofDisciplinaArcani.ThiswouldmeanthenurtureofthehumanspiritwithinthesharedexperienceoftheChurchwithouttheneedtojustifythistotheworld.IwasremindedofPaul’sappealinRomanschapter12thathisreadersbenotconformedtothisworldbuttocantusfirmusofChrist.WhilstChristiansliveouttheirresponsibilityintherealityoftheworldtheDisciplineofCounterpointensuresthattheydonotabsorbunquestioninglythegod-freecultureandethicoftheirhostsociety.ThepurposeofthepolyphonyofChrististocallhumanityintoparticipativeperformancewiththemelodiesofthedivinebeingmadeknownintheworld.TheChristiancommunityiscalledintoalifethatisconsciouslyandresponsiblylivedoutofGod’sloveforothersandwithintherealityoftheworld.Soforinstancediscipleshipcoursesneedtoprepareparticipantstoplaythemelodiesofthechurchnotonlyforthesakeofthechurchbuttheworldalso.

BothBonhoefferandMacLeodwereworldaffirmingratherthanworld-denyingforChristplaysinathousandplacesandisanticipatedinthewordsofthisprayerfromtheJewishpeople:

Howwonderfulareyourworks,OLordInyourgoodnessyouhavemadeusabletohearthemusicoftheworldAdivinesongsingsthroughallcreation.JohnRackley,Leicester

AndrewCThompson(ed.),TheOxfordHistoryofProtestantDissentingTraditions:volumeIITheLongEighteenthCentury1689-c1828(Oxford:OUP,2018)pp.464.AftertheT&TClarkCompaniontoNonconformitypublishedfiveyearsago,thisprojectedfivevolumeseriesfromOUPisasplendidcommitmentfromamajorpublisher.Volume2bridgestheActofTolerationtotherepealoftheTest&CorporationActs,whichremovedsomeofthelegalinequalitiesunderwhichDissentershadlived.Thishistoricalinterestinthelivingtraditionsofdissentisthemorewelcomeasthecurrentreligiouscontextseestraditionaldissentdeclininginprofile,numbersandinfluence.DrawinguponauthorsfrombothsidesoftheAtlantic,thiscollectionilluminatestheworldoftheDissentersthroughtheirthinking,actingandsenseofidentity.Thebookdealswithhistoryandidentityasillustratedbyfivemajortraditions–Presbyterian,Independent,Baptist,QuakerandMethodist.KarenSmithpresentsanexcellentoverviewofBaptists.ThenfollowsageographicaltouraroundIreland,WalesandScotlandaswellastheNewWorld,andthereisinevitablysomegroundsharedwithlateressays.Theplaceofawakeningrevivalandmissionaryactivityisexaminedandthesocialandpoliticalarenasareexplored,usingdiscussionofpoliticalrepresentationandslaveryasexamples.Thefinalsectionaddresseswhatchurchlifeinvolvedforadissenter–scripture,sermonandhymns,education,buildingsandtheprintedword.Eachchapterisaccompaniedbyaselectbibliographyforfurtherreading.Inthisperiod,Dissentersenjoyedavigorousandidentifiablesub-culture,framedbylegislationthatbarredthemfromcertainrolesandspheresofactivityintheworldofpolitics,educationandsocietyandwhichreinforcedasenseofdiscrimination.Buttherewasarichnessintheirlifetogetherandasenseofbelonging.Familylinkscharacterisedchurchallegiance.Inourtime,whentheheirsofthesepioneersstruggleforinfluenceandrecognition,itisgoodtoberemindedofwhatmadethemdistinctive,ifonlytotrytounderstandhowtheworldhaschanged.TheinclusionofMethodistsmaybequestioned.ThecoverpictureshowsGeorgeWhitfieldpreaching,nicelyillustratingtheambiguity.TheWesleysandWhitfieldlivedanddiedAnglicanclergy,althoughaseparateorganisationwassubsequentlyinevitable.However,thereisnosignificantsectionontheemerging

Unitarianstream,wellestablishedby1828,whichincludedinthemovementnotonlyformerAnglicans,butalsoPresbyteriansandsomeGeneralBaptists.ItmayseemunfairtoquestionthepresenceofMethodists,yetitisthesharedmindsetofexclusionthatshapedtheconsciousnessofDissenters,andnotsimplytheirdoctrineandpractice.ThismayseemanobviouspointtomakebutsomecontemporaryexaminationofDissentistemptedtocompressthedifferencesandconcentrateonwhattheysharedasmuchaswhattheyheldasdistinctive.Theirseparatednesswasmorethananaccidentofhistory.Thisisagoodresourcetobegintoexplorethesignificanceofthedifferenttraditionsthatshapedwhatwere,untiltheearlyC20th,ecclesiologicalbodiesconfidentindissentingconvictions,linkedinmutuallysupportivenationalnetworksandwithasignificantnumberofadherents.Isuspectthatthecoverpriceof£95.00maydeterpurchaseandprobablymeanthatthoseinterestedwillleafthroughitspagesinthehushedatmosphereofalibrary.Nonethelessthecompleteserieswillprovideasignificantmarkerofthispartofthestoryoffaithinthesenations.StephenCopson,CentralBaptistAssociation

Veli-MattiKarkkainen,AConstructiveChristianTheologyforthePluralisticWorld(5Vols.)(GrandRapidsMI:Eerdmans,2013-2017)AreviewarticlecoveringtwoearliervolumesinthisserieswaspublishedinRegent’sReviewsOct2014.InthatreviewIgaveafairlyfulldescriptionofKarkkainen’sproject,methodologyandoverallgoal,usingthefirsttwovolumesasillustrationsofhowKarkkainen’smethodologyworksoutinpractice.Readersmaywishtore-visitthatreviewnow,orlater.Asthisprojecthasunfoldedandmovedtocompletioninfiverichandsubstantialvolumes,itisnowpossibletoappreciatethesignificanceandrangeofoneofthemoststimulating,provocativeandinnovativeengagementswithsystematictheologyinthe21stCentury.Stimulatingbecauseeachvolumeisatourdeforceofargumentationfrom,andanalysisof,anenormousrangeofmaterial,drawingfromthemultipletributariesofChristiantradition.Theauthorthroughoutlivesuptothepromiseofthesubtitletotheentireseries,“AConstructiveChristianTheologyforthePluralisticWorld.”AswellasrangingwidelyandoftendiggingdeeplyintoChristiantheology,biblicalstudies,philosophy,ethicsandculturalstudies,Karkkainenisenviablyinformedaboutthemajorreligioustraditionsandabletocreateandconductinter-faithconversationsonkeyissuesofdifferenceandsimilaritywithhumilityandgrace.Thismakeshissystematictheologyprovocative,thoughnotinthelesshelpfulsenseofpolemicalargumentorgratuitousdismissalofotherviewpoints.Onthecontrary.AsanexampleofKarkkainen’smeasuredcritiqueoftheAsiaticreligionsandChristianity,hepointsouthowbothculturescreateandfailto

respondtotheecologicalcrisisfacingtheplanet.AndthisinthecontextofexploringtheBaghavadGitaonsalvation,interactingwithMoltmann,Pannenberg,KathrynTannerandvariousotherChristiantheologiansandHinduthinkers.Itissuchbroadandgenerousconversationsthatmakethissystematictheologyinnovative,adeliberateandsustainedattempttoexplicateChristiantruth,andtodosoasonefirmlyrootedintheevangelicaltradition,whilealsobeinganecumenicaltheologianofglobalsignificanceandacapaciousintellectualreach.Todothat,andtoincludeinthatconversationforourlearningandtheirs,theinsightsandworldviewsoftheothergreatmajorreligioustraditionsisaremarkableachievement.I’mnotsurethereisanothertheologianwritingonthisscalewhocouldprovideinonepersonanexusforsuchrichandenrichingconnectionsofintellectualandtheologicalendeavour.Karkkainenisdeeplyinformedabouttheglobaldiversityandhistoricvarietieswhichmakeuptherichtapestry,perhapskaleidoscope,oftheChristiantraditions.Inhisaimofwritingconstructivelyforapluralisticworld‘shapedbycultural,ethnic,socio-political,economicandreligiousdiversity’,hehasbeenanattentiveandpatientlistenertothatworld.Thevolumesroughlyfollowtheoutlinesofclassicaltheology,buttheyareenrichedandtheirperspectiveswidenedbyincludingfortheologicalreflectionsuchtopicsas,forexample,race,environment,ethnicity,violenceandcolonialism.Inthefinalvolume,HopeandCommunity,Karkkainenreiterateshispersonaldefinitionofsystematictheology,andhisunderstandingofthetaskhehasundertaken:

Systematic/constructivetheologyisanintegrativedisciplinethatcontinuouslysearchesforacoherent,balancedunderstandingofChristiantruthandfaithinthelightofChristiantradition(biblicalandhistorical)andinthecontextofhistoricalandcontemporarythought,culturesandlivingfaiths.Itaimsatacoherent,inclusive,dialogical,andhospitablevision.ChristandReconciliation,page13.

Thisdefinitionhassettheparameters,andextendedthehorizonsofthissystematictheology,sothatwenowhavefivevolumesseekingtoofferacoherentvisionofthemeaningandchallengesofChristianfaithinapluralisticworld.Karkkainenisresistanttotheideaoftheologyasa‘system’andthereforedisclaimshisowntheologyasa‘systematic’theology.Havingreachedthefinalvolumehereassertsthathisaimthroughoutistowritea“constructivetheology[which]seeksacoherentandbalancedunderstanding.Regardingthetheoryoftruthitfollowscoherencetheory.”(1)Whatthatmeansisamoveawayfromfoundationalistepistemology,towardswaysofarticulatingandrelatingstatementssothattheyarecoherentwithand‘fit’theologicalstatementswith‘reality’.Giventhecontestednatureoftheologicaltruthclaims,Karkkainen,quotingLeronShultsavers:

‘apost-foundationalistapproachtoepistemologyseeks“toengageininterdisciplinarydialoguewithinourpostmodernculturewhilebothmaintainingacommitmenttointersubjective,transcommunaltheologicalargumentationforthetruthofChristianfaith,andrecognizingtheprovisionalityofourhistoricallyembeddedunderstandingsandculturallyconditionedexplanationsoftheChristiantraditionandreligiousexperience.”’(2)

SuchanapproachdemonstratesintellectualhumilityandhospitalityinthepresenceofthosewhomweseektopersuadeofthetruthofChristiantheologicalclaims.AnditisthathumbleandhospitabledispositionofmindandspiritthatinmyviewplacesKarkkainen’sfivevolumesamongstthemostimportantattemptstotakewithutmostseriousnessboththeglobaldiversityofChristianityandtheculturalpluralismofourworldinallitsinterconnectedness.Astotheindividualvolumes,eachiswrittenasacoherentwhole.AswellasbeingasustainedarticulationofaconstructiveChristiantheologyforapluralisticworld,eachisastand-alonevolume,exploringasdescribedabovemajorpairedpillarsofaChristiantheologicalstructure.IndeedKarkkainenispositivelyencouragingofreaderstochoosefirstthevolumesmostrelevanttothequestionsandchallengestheyfaceintheirparticularhistoricalandculturalcontext.Thefivevolumesinorderofpublicationare:1.ChristandReconciliation(2013);2.TrinityandRevelation(2014);3.CreationandHumanity(2015);4.SpiritandSalvation(2016);5.HopeandCommunity(2017).Eachvolumeisover500pagesofwhichbibliographyisatleastover50pages.Thereareauthorindiceswhichshowthefootprintsofthewriter,thebiggestbelongingtoAugustine,Aquinas,Calvin,Luther,Schleiermacher,Barth,Pannenberg,MoltmannandMiroslavVolf;butitwouldbeamistaketoassumeinfluenceproportionatetocitation.OtherthinkerssuchasKathrynTanner,TFTorrance,WalterWink,andAmosYonggiveasenseofthebreadthofthoughtandperspectiverepresentedinthese“transcommunalargumentationsforthetruthofChristianfaith.”Thesubjectindicesareveryuseful,andhaveavoidedthemereaccumulationofallreferences,makingitpossibletofollowthemoresubstantialtreatmentsofsubjectswithinthevolumes.Thereisnocumulativeindextotheset,whichisanobservation,notacriticism.Thefootnotesarewhattheyshouldbeinaworklikethis,extensive,relevanttothetext,creatingandsupportingtheintellectualframeworkoftheargumentwithsupplementaryinformationandresources.ReadingthesevolumesremindedmeofanotheroccasionyearsagowhenIencounteredasimilarmind-stretchingsojournthroughChristiantheologyandcontemporaryglobalculturalrealities.Itwasin1976,andthebookwasHansKüng’sOnBeingaChristian.InlatervolumesKüngalsowentontoexploretheconnectionsandcontestedclaimsbetweenChristianityandthemajorworldfaiths,andtobeginthetalkofglobalresponsibilityforadistressedplanet,andthenecessityofinterfaithdialogueingoodfaith.

Itisdifficulttooverestimatetheachievementondisplayinthesevolumes.Theyhavebeenreleasedannuallysince2013.Theyhaveclearlybeengestatingformuchlonger,andbythetimetheycametobewrittenKarkkainenhadpublishedwidelyandfrequentlyinareasofcomparativepneumatology,Trinitariantheology,Christology.Theseandotherbookssubtitled‘AGlobalIntroduction’,signalledhiscommitmenttohearingandincorporatingvoicesfromthediversecontextsofglobalChristianityasencounteredinAsia,LatinAmerica,Africa,eachofthemexpressedinnon-westerncultureswithnon-westernconceptualities.Inthosedecadesofteachingonthreecontinents,andinvariousinstitutions,hehasbrokenupmuchofthesoilandsowedseedsofthoughtreadyforgarneringtheirharvestintohismagnumopus.Becausethevolumescanbereadasstandalonetreatmentsoftheirspecificoverarchingtheologicaltheme,readersinterestedinengagingwithKarkkainen’streatmentneedn’tinvestthetimeandmoneyinthewholesettobeginwith.Anyofthevolumeswillinvitethereadertotakepartinadeep,attimesunsettling,butalwayschallengingandcourteousconversation,conductedwithinanecclesialglobalecumenismwithdoorsrespectfullyopentotheeverwideningworldofculturalandreligiouspluralism.IneachvolumeKarkkainenwritesoutofdeeprootsanchoredinChristianfaith.Withinthedialoguehedesirestoencourageandenablewithotherreligionsandsecularandpostmodernconstrualsoftheworld,heisseekingmutualunderstanding,humilitytolistenwithanethicofrespect,commitmentonallsidestoconvictionalintegrity,andforChristiansamissionalmindsetofhospitalitytoothers.Inalatechapterofvolume5,‘MissionalExistenceasHospitableDialogue’,theheart,mindandspiritofChristianmissioninapluralistic,postmodernandpost-foundationalistworldislaidoutinsomedetail,asKarkkainenconceivesit.Insuchdialogue,“questioningandconfidencemutuallyshapeandinformeachotherandthepersonalsearchandthecommunalsearchfortruthcriticallycohere.”(445).Thegoalisnot“indubitableCartesiancertaintyaftermodernity”.Indeedthepursuitoftruththroughdialoguedoesnothaveto“expectfinalarrival…ultimately,thesearchforthetruthofGodiseschatologicalandanticipatoryinnature–alsoinkeepingwiththeChristiancommunion’santicipatorynature.”Therefollowsanuncompromisingcritiqueofreligiousrelativisminwhichconvictionandtruthclaimdissolveintopersonalsuggestionandmutualaccommodatedcompromise.ForKarkkainenthetruthcontentoffaithmattersdecisivelyandinwaysthatdefinedifference,butthatdefiningofdifferenceseeksunderstandingoftheotherandhumbleopennesstohavingourownunderstandingoftruthquestionedandcomparedinthecontextofhospitablerelatingtoothers.Thishospitablerelatingtoothersisonfulldisplayinallthesevolumes.ChristologyandReconciliationbringstherevelationofGodinChristintoconversationwiththatwhichisdeemedabsoluteinotherreligions;TrinityandRevelationengagesinrespectfuldialoguewithJewishandIslamicmonotheismandHinduandBuddhistconceptionsofthedivineortheAll;CreationandHumanityisawide-rangingdiscussionwithotherunderstandingsoftheologicalanthropologyandhumanoriginsaswellasexploringthepurposeandmeaning

ofcosmicandhumanexistence;SpiritandSalvationdiscernsthemovementofGodintheworld’shistory,tracedanddetectedasthelife-givingpresenceofGodinallculturesandhistories,workingtowardsaholisticsalvationthatembracesallhumanlifeandarenewedcreationthroughtheuniqueparticularityofGodinChrist;HopeandCommunityenvisionsafutureinwhichtheeternalTriuneGodofhopebringsallcreationtoitsdestiny,andtofulfilmentwithintheeternallifeandoriginatingpurposesofGod,whiletheChurchastheecclesialcommunityofChrist,isdefinedasagentandimpetustowardsthepromisedrenewedcosmosintheKingdomofGod.Ecclesiologyisthereforeplacedattheendofthistheologicalconstruction,andviewedagainstthehopefulhorizonsofaneschatologyinwhich,finally,Godwillbeallinall.IfinishthisreviewwithKarkkainen’sownsummaryattheendofvolume5:

“Themissionalcallingoutlinedinthisprojectleadstoarobust,hospitableencounterwith(post)secularism(s)throughthechurch’smissionalexistenceasaworshipping-liturgicalanddiaconal-charismaticcommunion,presentingacredibleChristiangospelforreligionlesssecularists,thenones,andfollowersofotherreligiouspaths.”

JimGordon,Aberdeen

AnthonyG.ReddiewithWaleHudson-RobertsandGaleRichards(eds.),JourneyingtoJustice:ContributionstotheBaptistTraditionacrosstheBlackAtlantic(Paternoster,2017)JourneyingtoJusticewaspublishedin2017tenyearsaftertheCounciloftheBaptistUnionofGreatBritainmadeanapologyfortheirshareinandbenefitfromthetransatlanticslavetrade.Thisbookthenstands,inthePaternosterseriesofStudiesinBaptistHistoryandThought,asanotherstepontheroadfromthatapology.Thebookisorganisedintothreeparts:Pre-Apology,theApology,Post-ApologyandtheFuture.ThetitleJourneyingtoJusticereflectthenameoftheprocess‘TheJourney’thatfollowedtheApology.TheothercontextofthisbookwasthebicentenaryoftherelationshipbetweenJamaicanandBritishBaptistscelebratedin2014.Thisreflectsthattheapology,thejourneyandengagementhasprimarilybeenfocusedon,butnotexclusiveto,therelationshipbetweenJamaicanandBritishBaptists.JourneyingtoJusticeisalsothefirstvolumeintheStudiesinBaptistHistoryandThoughtseriesandofanyBritishBaptistbookthatincludesamajorityofBMEauthors.Withthisinmind,thebookisatimelyandhelpfulone,becauseitprovidesinwrittenformahistoricalaccountofsomeofthelasttenyearswithinonedenomination’sattempttoengage,perhapsreluctantly,inissuesofraceandracism.Thereismuchthatistobelearnedinthestorytelling.Thebookissobering,buthopeful.Theessaysinmanyplacesarerevelatoryandchallenging.Twothingsfromreadingthroughtheessaysstruckme.First,theimportanceofthebookbeingpublished.Finally,therewillbeabookintheBaptistsectionofourBaptistCollegelibrarieswrittenbyblackBaptists.Hopefullyitwillnotbethe

last.(Itshouldbeacknowledgedthoughthatthebook,likemuchBaptisttheology,willprobablyonlyhaveasmallreadership!).AsaBaptistUnionandasBaptistCollegesweneedtocontinuetoencourageBMEvoicestowrite,researchandplayagreaterroletheologically,historicallyandbiblicallyinoursharedlife.Baptistscholarsremainoverwhelminglymaleandwhite.Second,isanobservationthattheimportantworkdonebytheJourneyprocesshasbeenmuchsloweranditsreachmorelimitedbecauseofwherewecurrentlyareasBaptists.The2012-2013changestotheBaptistUnionstructuresinEnglandandWales,Isuggesthavearguablyhinderedratherthanaidedthejusticeworkbeingdonebythoseworkingintheareasofrace,andalsogenderanddisability.(ThesethreeareashavehadanfairlyestablishedhistorywithintheUnionsincethe1980sand90s,maywouldnowarguethatLBGTjusticeshouldbeadded.)HopefullythosewhowillreadJourneyingtoJusticewillbemanyanditwillseethegoodworkledbyWaleHudson-Roberts,butalsoGaleRichards,PatWhite,RosemaryGotobedandotherscontinuetohelpallBaptistsbecomemorejustandinclusivecommunities.Thismightwellbemoreneeded,asthebookacknowledges,postthe2016Brexitvote.ToomanyBaptiststhebookmaynotappearessentialreading,butthismaybetellinginitself,andIrecommendthatBaptistcollegesmakeitrequiredreadingandthatBaptistminister,whoaremajoritywhite,giveittheirattention.AndyGoodliff,BelleVueBaptistChurch,Southend-on-Sea

JanaMargueriteBennett,SinglenessandtheChurch:ANewTheologyoftheSingleLife(Oxford:OxfordUniversityPress,2017),272pp.‘Singleness’isanotoriouslydifficultconcepttodefine.Doesoneincludenevermarried,divorced,widowed,cohabitinganddatingindividuals,oronlysomeofthese?Inherstudy,Bennettconsidersallofthesegroupsundertheumbrellaof‘impermanentsingleness’.Thepermanenceof‘vowedreligiouslife’,accordingtoBennett,representsadifferentcategoryofsinglenesswhichisnotunderconsiderationinSinglenessandtheChurch.Whilstsuchadivisionisusefulinsomeotherconversations(thinkingabouttheparallelsbetweenconsecratedsinglenessandmarriage,forexample),Bennett’sprojectcouldhaveeasilyincludedallformsofsinglelife.BennettapproachesthesubjectfromaRomanCatholicperspectiveandfocussesonAmerican(readUnitedStates)Christianity.Thebookisorganisedaroundatheologicalstudyofdifferentformsofsingleness.Eachchapterincludesanenumerationofsomeotherauthorswhohavecontributedtothefield.Mostimportantlyandmosthelpfully,however,eachchapter’sdiscussionisstimulatedbythestoryandtheologyofaparticularpersonfromtheChristiantradition.Forexample,thealways-singlelifeisillustratedbytheconsiderationofApostlePaul,representedhereassomeonewhowasa‘never-marriedman’–acontestableassumptionnotrecognisedassuch,butprovidingarichargumentforthespiritualityofsinglenessunderstoodasagiftforthewholechurch.Bennett’s

nextchapter,whichisonuncommitted,oftenshort-termrelationships,reflectsonthelifeandthoughtofAugustine.Thisisthestrongestofallthechaptersinthebook,offeringseamlessengagementwithAugustineanddemonstratingtheauthor’sexpertiseonthesubject.Thisisnotsurprising,givenBennett’spreviousworkontheAugustiniantheologyofmarriageandsingleness.Thenextchapter,oncommittedrelationships,adoptsJohnWesleyforaguide,andismuchmorecursoryinitsdiscussion.InastarkcontrasttotheintricateworkwithprimarysourcesonAugustine,Wesley’sstoryisexploredpredominantlythroughsecondaryliterature.Furtheron,same-sexattractednessisexploredthroughtheworkofAelredofRievaulx,knownandvaluedforhiswritingsonspiritualfriendship.Widowhood–afrequentlyforgottenfaceofsingleness–isnextexaminedthroughthelensoftheexperienceofMotherElizabethAnnSetton.DivorceisthoughtfullydiscussedwiththehelpofthestoryofStanleyHauerwas,and,giventhepopularityofthisstilllivingtheologian,islikelytobeofinteresttomanyreaders.Inthefinalchapter,singleparenthoodisexploredindialoguewiththelifestoryofDorothyDay,‘whobecame[asinglemother]preciselybecauseshebecameaCatholic’(p.182).Thebiographicalsectionineachchapterrootsitscomplextopicinaparticularlifeandsetting,andthatisoneofthemostattractivefeaturesofthiswork.Thebook’sargumentwouldbeimprovedbyweedingoutanumberofgeneralclaimsthatarenotbackedupbyreferences.AsBennettreferstomanyotherauthors,weavingthemintothediscussionmusthavebeenachallengingtask–asaresult,attimesthesementionscanfeeltoocursory.Therearealsosomefactualmistakesthatlikelyslippedthroughtheeditorialprocess.WhatBennetthelpfullyhighlightsishowmuch(American)Christianculturemirrors–andimbibes–certainconvictionsheldbygeneralUSsociety.ReadersfromotherWesternsocietieswillfindthistrueinrelationshiptotheircontexttoo.Thisincludesvariouswaysinwhichsinglepeopleareoftenoverlookedorstereotyped–andthatisespeciallytrueofwomen.Thefactthatmanyofuswillbesingleseveraltimesthroughoutourlivesiseasilyforgotten,orperhapssubconsciouslyignored,inchurchandsociety.Bennetalsoraisesanumberofimportanttheologicalquestionsthathaveoftenbeenneglectedinthelifeofthechurch.Inthisregard,whatslightlypuzzlesmeisthebook’sintendedreader.Ontheonehand,Bennettwantstooffersasophisticatedtheologicaldiscussion;ontheotherhand,attimesshefeelstheneedtoexplainsomebasicChristianknowledge.Doesthisworkrepresentacoherent‘newtheologyofthesinglelife’?Probablynot.Whatitdoesofferismanyfruitfulideasthatcan,andshould,bedevelopedfurther.InfairnesstoBennett,thisispreciselyhowshereflectsonherownprojectintheConclusion:as‘abeginningforthinkingabouttheologiesofsingleness’.SinglenessandtheChurchprovidesonesuchstartingpointandisavaluablepartnerintheconversation.LinaToth(Andronoviene),ScottishBaptistCollege

JamesLeoGarrett,Jr.,TheCollectedWorksofJamesLeoGarrettJr.,1950-2015.VolumesI&II:Baptists.EditedbyWymanLewisRichardson(Resource,2017-2018)JamesLeoGarrettmaynotbethatwellknownamongstBaptistsintheUK.HeisaNorthAmericanBaptistandinparticularaSouthernBaptist.WhilethenameJamesMcClendonandStanleyGrenz,twootherNorthAmericanBaptistsarefairlyfamiliarbecauseoftheimpactoftheirworkonBritishBaptisttheologians,Garretthasperhapsnothadthesamekindofprofile.Heistheauthorthoughofatwo-volumeSystematicTheology(nowina4thedition)andaonevolumestudyofBaptistTheology.TheBaptistTheologybookcoverseversignificantBaptisttheologicalvoiceoverthefourcenturiessincetheybeganandisastonishingachievementin700pages!TheCollectedWorksofJamesGarrettisaprojectedeightvolumeseries!ThesefirsttwovolumesdrawstogetherGarrettspecificBaptistessays.VolumeonefeaturesgeneralessaysonBaptistsandonBaptistsandtheBible,plustwoessaysonAnabaptism.VolumetwofeaturesessaysonSouthernBaptistsandonBaptistsandecumenism.GarrettisasignificantSouthernBaptist,havingbeenProfessoratSouthwesternBaptistSeminaryandSouthernBaptistTheologicalSeminary.Hecallshimselfanevangelical,buthasalsobeenhighlycommittedtoecumenism.TheseCollectedWorksincludeessays,articles,interviewsandbiographicalpieces.TheyprovideaninsightfulviewofoneBaptistmindthathasbeeninfluentialwithinAmericanBaptistlife,butalsotheBaptistWorldAlliance,andinter-churchdialogue.Includeinvolumeoneisatestimonyofhisattendanceatthe1969BaptistAssemblyinLondon,whentheBUdiscussedissuesofpolityandecumenism.ThereisanunfortunatecaricatureofSouthernBaptists,inwhichmanyBaptistswouldwanttodistinguishthemselvesfrombeingassociatedwiththeviewsandbeliefoftenespoused.GarrettisaSouthernBaptistwhoismoregenerous,whatNathanFinndescribesas‘warm-heartedevangelicalism’andmoreopentotheologicalengagementandthought.ThesetwovolumesofferaworthyaccountofoneSouthernBaptistwhoseworkcontinuestobeworthreadingalongsidethatofMcClendonandGrenzforanaccountofBaptistthoughtinthesecondhalfofthetwentiethcentury.

AndyGoodliff,BelleVueBaptistChurch,Southend-on-Sea

MarcCortez&MichaelP.Jensen(eds),T&TClarkReaderinTheologicalAnthropology(London:T&TClark,2018).Whilebrowsingnewspapersinacoffeeshoplastyear,Ipickedupabroadsheetmagazinewhichfeaturedanarticleaboutuniversityresearchonthetopfivegreatestthreatstohumanityinthenext50years.Tomysurprise,acatastrophicnucleareventdidnotfeature!Thefirstthreatmentionedwasapandemicvirus,thesecondwasthecontinueddevelopmentandenhancementofartificialintelligence.IfreadershaveseentheTVseriesHumans,inwhichsophisticated

humanoidrobotsacquireconsciousnessandsentience,theywillgetthepictureaboutthekindsofethicalandtheologicalquestionsarisingaroundthisarea.ThequestionofwhatitistobeahumanpersonhasalwaysoccupiedChristiantheologians,ifimplicitly(and,indeed,wasofinteresttoGreekphilosophersbeforethat!—althoughJohnZizioulaswouldarguethattheancientGreekshadnowayofmovingtoatrulypersonalontologyfromaprimaryuniversalcategory).Theologiansintheearlycenturiesofthechurchwereofcourseoccupiedbydevelopingthekeydoctrinesofthefaithratherthanaddressinghumanpersonhoodperse(GregoryofNyssaandBasilbeingexceptions)–althoughitcouldneverreallybefarfromthesurface,givenChristianbeliefincreationandincarnation.Todayitisjustasmuchaquestionasiteverwas,althoughthegoalpostshaveshiftedoverthecenturies.MarcCortez,oneoftheeditors,isaprolificcurrentcontributortothefieldandhaswrittenseveralbooksthatareclear,accessible,andveryhelpfulforteaching,includinghisTheologicalAnthropology:AGuideforthePerplexed(alsoT&TClark),ChristologicalAnthropologyinHistoricalPerspectiveandReSourcingTheologicalAnthropology(bothZondervan).TheReaderreviewedhere,editedbyCortezwithMichaelP.Jensen,wasreallyusefultome,arrivingjustasIwaspreparingtoteachaMasters’modulefocusingontheologicalanthropology.TheReaderisdividedintosevenkeyareas,addressingthemajorcontemporarydiscussions.Theopeningchapter,SourcesandMethods,explainsthattherearemanydisciplinesinwhichthequestionofanthropologyiscentral:medicine,art,sociology,scienceandpsychologybeingjustsome.Whatdoestheologyhavetocontribute,andwhatmethodscanwelegitimatelyuseifwearetotrytointegrateinsightsfromvariousdifferentsources?Whataretherulesofengagementbetweenthedisciplines,andwhatideascanorshouldbeprivileged-andwhy?Thechaptersthatfollowaddresssomeoftoday’sdebatesthematically:theimageofGod(ahugelycontestedconcept);humanontology;freewill;genderandsexuality;humanpersonhood;worshipanddesire.Eachoffersaselectionofwritingsacrossthecenturieswhichgivethereaderaninsightintothedevelopmentofkeydebates.Theeditorsintheirintroductionsayoftheirintention:‘RatherthanofferingacomprehensivesummaryofChristiantheologicalanthropology,wehopethatthesereadingswillserveasmoreofanentrypoint,illuminatingsomeofthekeyissues…[and]helpsparkmeaningfulreflectionandconversationabouttheperennialquestionofthehuman’(p.6).Ibelievethisiswellachieved.Iwasparticularlyinterestedinchapter6,HumanPersonhood,whichaddressessomeverycontemporarydiscussionsofthecurrentfascinationwiththerelationalperson.ItstartswithaclassicpaperbyZizioulasentitledHumanCapacityandHumanIncapacity:ATheologicalExplorationofPersonhood,whichappearedintheJournalofScottishTheologyin1975.Thispaperexploresthedifferencebetween‘thinghood’and‘personhood’,focusingontheneedforrelationshipwithGod.Aseriesofotherhelpfulexcerptsfollows,includingacritiquebyHarrietHarrisofAlistairMcFadyen’sdialogicalpersonhoodmodel,inwhichshesuggeststhatMcFadyenconfusespersonhoodwithpersonality,and

alsothatheplacesthecategoryofrelationshipasontologicallypriortothatofperson,whichmakeslittlesense.Thereisplentymorewherethiscamefrom,andifthisareainterestsyouIwouldrecommendthisbookasa‘map’tothecurrentstateofdiscussionabouttheologicalanthropology.Ahelpfulcompanionoverviewvolume(ifyoucanaffordit!),wouldbeFarris&Taliaferro(eds),TheAshgateResearchCompaniontoTheologicalAnthropology(2015)-IborrowedthatonefromtheBritishLibrary!SallyNelson,StHildCollege,Yorkshire

JohnSwinton,BecomingFriendsofTime:Disability,TimefulnessandGentleDiscipleship(SCM,2016),245pp.In2016JohnSwintonwontheMichaelRamseyPrizeforhisexcellent2012bookDementia.BecomingFriendsofTimeextendssomeoftheworkbeguninthatbook,butalsomovesintonewterrority.Swinton’sbackgroundisinmentalhealthanddisabilityandhebringsthisexperienceandcontexttoallhiswork.Thismightsuggest,asthetitledoes,thatthisisanotherworkintheareaofdisabilitytheology(whichhehasdevelopedalongsideHansReinders,BrianBrockandothersinanewgenerationbeyondthatofJohnHull,FrancesYoung,StanleyHauerwasandNancyEisland).BecomingFriendsofTimedoesaddressdisability,butnotasanicheorseparatetopic,butinthecontextofwhatitisforallChristianstobedisciples.InthisnewbookSwintonaddressesthequestionoftimeandinaworldwhichlivesinthe‘tyrannyoftheclock’,SwintonexploreswhatitistoliveinGod’stime.Themiddlechapters—BecomingFriendsofTime,TimeandDiscipleshipandTimeandVocation—areachallengingtreatmenttolivedifferently.Swintontakesuptheideaofthree-mile-an-hourGodfromKosukeKoyamaandexploresthespeedoflove,whichistime-full.LivingasadiscipleofJesusrequiresslowingdownandlivingmoregently.Thisnewunderstandingoftimemeansweshouldre-approachhowwemightincludethosewithprofoundintellectualdisabilityinthechurch.SwintonsuggeststhatbeingadiscipleismoreaboutGodbeingwithus,ratherthanusbeingwithGod.IftobeadiscipleisaboutGodbeingwithus,ifitsaboutbeingmoreslowandgentle,Swintonsayswecanseethepotentialofthevocationoftheprofoundlydisabled.Followingthesechapters,Swintonexploreswhattimemeansinthecontextoflivingwithdementia,andheisbothdrawingonhisearlierworkanddevelopingit.Thebookendswithasectioncalled‘TheHorrorofTime’andheengageswiththosehehaveexperiencedbraininjuries.InthisSwintonhelpsusreflectandengagewithareasoflifethatsitoutsideofourbiblicalandtheologicalthought.Interwoventhroughouthistheologicaldiscussionarestories,storiesofthosewithdisabilityordementia.WemeetJudith,Christine,Loraine,John,Arthur,

GrahamandElizabeth.Swinton’stheologyemergesfrombeingwithandlisteningtothosewithdisabilities.Thisofcoursealsogroundshistheologicalargumentsintheconcrete.YoucouldpossiblyseeSwintondeservingtowintheMichaelRamseyPrizeagainforBecomingFriendsofTime.Hehaswrittenapowerfulargumentthatshouldcauseustoreassessthemeaningofdiscipleship,ourrelationshiptotime,andplaceofthosewithdisabilityinthelifeofthechurch.Itdeservestobewidelyread,discussedandactedupon.AndyGoodliff,BelleVueBaptistChurch,Southend-on-Sea

AlbertA.HerzogJr.,TheSocialContextsofDisabilityMinistry:APrimerforPastors,Seminarians,andLayLeaders(Eugene,OR:Cascade,2017).

JennieHogan,ThisisMyBody:AStoryofSicknessandHealth(Norwich:Canterbury,2017)Herzog’squestion:‘howcanweintegratetheologiesofdisability…intothelifeofthechurch,andintotheseminariesthattrainministersandotherchurchworkers?’(p.207)isagoodone.MostchurchleadersintheUKaresimplyunawareofthesheernumbersofpeoplewithdisabilitiesintheircommunities.Similarly,fewhaveengagedwiththerealityofthelikelihoodthatmanyofuswilldevelopadisabilityduringourlongerlifespans,meaningthatwewilljointhegenericcommunityof‘peoplewithdisabilities’.ChurchesintheUKarestillveryexclusivetowardsthosewithdisabilities,theproblemlyingfardeeperthanquestionsofphysicalaccess.Thechallengesareoftenattitudinal:tobetrulyinclusivemeansamassivealterationofthewaymostofus‘do’church:itiscurrentlycerebral,itrequiresquietandconcentration;itisoftenrelativelypassive;itisfullofsubtleinequalities,eveninthedissentingsector.PeoplewithdisabilitiesmaynotbeautonomousabouttheirSundaychoices(forexample,somemaydependupontheavailabilityof‘carers’orbecognitivelyorlinguisticallyunabletoexpresspreferences);theymaybeunabletogivetothechurchfinancially,orintermsoftimeandeffort;theymaysuddenlydisappearfromthemiddleofacourseorcommitmentbecausetheyhavebeenhospitalised.WhatcanHerzog’sbookabouttheAmericanscenesaytous?HerzogexploresthechurchdisabilitymovementintheUSA,devotingthefirsthalfofthebooktothesocialandlegaldevelopmentsthathaveimpactedthechurch,notinginhisintroductionthata60-yearmovementtorelocatethosewithdisabilitiesawayfromthemarginsandtothecentreofchurchlifeisrootedin‘theabsenceofpeoplewithdisabilitiesinthelifeofthechurch’.Heexaminestheresponsesofvariousdenominations,notingthat‘Nodisabilityministryexistsapartfromitssocialcontext’(p.1).AlthoughthissurveyisoflimitedparticularinteresttoUKpractitioners,thewaythatthechurchhasrespondedgenerallytosocialdevelopmentscouldbetrackedinaparallelfashionintheUKandprobablyothercountries.

ThesecondhalfofHerzog’sbookisasummaryofkeydisabilitythemesandscholars.Thechaptersonbiblicaldisabilitystudies,historicalChristianresponsestopersonwithdisabilities(somethingofacontestedcategoryinancienttimesalthoughhumanpersonhoodisnot),theologyandethicsareusefulandcompactsurveysoftheworkofallthekeywriters:Eiesland,Young,Swinton,Yong,Creamer,Reinders,Reynoldsandothers.JeanVanier,thatgiantofthetheologyofdisability,doesgetamentionalthoughunfortunatelyhisnameisspelledwronglyseveraltimes.Hogan’sbook,ThisisMyBody,isapersonalnarrativedescribingtheexperienceofacquiringdisabilityasateenager.Herconditionstemsfrombleedingonthebrainfromapreviouslyunsuspectedbirthcondition,whichcausedbraindamage.Hogan’scommentsareperceptiveandjoltusintoanuncomfortablespace:‘Parents’innocenceislostaftertheseriousillnessofachild’(p.11).True–oneliveswithanaggingdoubtthatthingswillever‘beOK’oncethishashappened.‘Whenasuddenillnessoccurswebegintorealizethatwehavetakenourbodiesforgranted’(p.13).True–beingabletowalkoruseourhandsissoverynaturalandintuitiveformostofusthattherenegotiationofthewhole‘abled’(or‘normate’,touseatermfavouredbymanydisabilitywriters)environmentisachallengethatoftenseemsinsurmountable.JohnSwintontalksaboutinclusionbeingrealwhensomeoneismissedfromthecommunity–inpractice,disabilityusuallymakesonefeellikeanuisancetothecommunity.Hogan’sbookmovesfromnarrativesectionstomeditationtobiblicalreflection,thematicallyratherthaninstrictchronologicalorder.Shedescribesherlosseswithcandourandherbelittlementsbyotherswithhonesty.ShenavigatesherteenageandadultyearsofperiodicillhealthalongsideacalltoministryintheAnglicanchurch(servingasauniversitychaplain)andhermovementintoarelationshipwithanotherwoman.Ifoundthebookinterestingforitsprofoundpersonalinsights,althoughintermsoftheologicalorbiblicalreflectionondisabilitytheterrainwouldbefamiliartoanyonewithaninterestinthearea.However,itissalutarytohearhowitfeelstobethesubjectofthevicar’svisitwhenheasksifHogan’sfamilycanbe‘prayedfor’.‘Atthemomentwhenthevicarclosedhiseyesandengagedhiswell-formedandwell-meaningpiety,twoshell-shockedsufferers[Hoganandherfather]jointlyacted-outbelief,creatingaperformancewhichwashalf-pantomime,half-tragedy’(p.111).Onthesubjectofprayerandhealing,therearemanyhelpfulobservationsfromtherecipient’sperspective.Hoganremarks,forexample,thatJesusdidnotheal‘inordertoproveanything,onlytorevealGod’slove’andsuggeststhat‘scarsmightbeusedtoreadourownselvesbetter…tocreatesomesortofunderstandingofhowourwoundsconnectwithChrist’sbody,especiallyhiswounds’(p.144).Thetheologyofdisabilityliteraturecontinuestogrowandmature,andthesetwobooksareinsomewayshardtoplace.Herzog’sisaprimer,ortextbook,butthefirstpartisveryUSfocused.Thesecondpartisathematicsummaryofandcommentaryonotherliterature(althoughsuccinctanduseful),soitmayhelpsomeonegetanoverallviewoftheterrainquitequickly.Hogan’sdoesnotoffer

newtheologicalinsightsbutisanadditiontothenarrativeresource:sincethetheologyofdisabilityarisesasmuchfromexperienceasfromthe‘timelesstruths’ofthetradition,italsohasitsplaceinthislandscape.Itissuitableforthenon-academicandmaychallengeandchangethewayreadersrelatetothosewithdisabilities.Ifso,itwilldoanimportantjob.SallyNelson,StHildCollege,Yorkshire

SamWells,IncarnationalMission:Beingwiththeworld(Norwich:Canterbury,2018)ItispartofourDNAasChristianstobemissional:togoandmakedisciples.Yetwhenaskedtodescribehowtheyaremissional,inmyexperienceoftenEnglishchurcheswilltendtorelyoneoftwoapproaches.Eithertheywillhopethatquietservicewithintheirlocalcommunity,forexamplethroughdebt-counsellingorfoodbanks,willbethetriggerforquestionsabouttheirmotivation.Ortheywillpursuemoreovertmission‘programmes’thatofferthesecurityofstructureandbrandrecognitionbutmaylackadifferentiationtoneighbourhood-levelneeds,cultureandtheindividualityofparticipants.Thefirstapproachcantendbereticentaboutthechurch’smotivationformission;thesecondwillposequestionsthatthechurchthinksnon-believersoughttobeasking.OneAnglicandiocesanbishopisknowntoinsistthatall550churchesunderhiscareshouldhaveatleastone‘missionalweekend’ayear,althoughanecdotallythereissomeresistancetoanythingquitesoun-English.Itisnotjustaculturalreticence;whathappensifthechurchisunabletosupplyconvincinganswerstothequestionsnon-believersmayhaveaboutfaith?OneoftheattributesoftheRevdDrSamWells,thevicarofStMartin-in-the-FieldsincentralLondon,isthatheclearlyhasanunderstandingofthecultureoftheEnglishchurchandcanfindsympatheticandappropriatewaysforittoconsideritsmission.Hecombinestherolesoftheologianandcommunicator,writingmaterialthatistreatedseriouslybothintheacademyaswellasbythepublic,notleastasaregularcontributortoRadio4’sThoughtfortheDay.IncarnationalMission:BeingwiththeworldcomplementsthesistervolumeIncarnationalMinistry:Beingwiththechurch.YetitalsocontinuesandextendsthemesWellshastouchedonintwootherworks:LivingwithoutenemiesandNazarethmanifesto.ThemainpointdrawsuponanAnglicanunderstandingofincarnation–thepresenceofChristthroughthewitnessandsacramentslivedoutbythechurchwithus,ineverylocality.Inplainterms,the‘beingwith’ofthesub-title.Missioninthiscontextisnotsomethingthatisdone-topeoplebutisaprocessofasustainedaccompanyingofpeopleinavarietyofsettings.Wellsstructuresthebookintwomainsections:thefirstfivechaptersexplorehowChristianscanbewithpeoplemissionallywhoare,respectively,thelapsed;seekersaftertruth;thoseofnofaith;thoseofotherfaithsandthosewhoarehostiletofaithinChrist.Hethenpausestoexplorewhatitistobeaneighbour.Thesecondpartoftheworkmarksatransitionfrombeingwithindividualstoa

corporateaccompanying:organisations;institutions;governmentandtheexcluded.Wellsbeginsandendswithsermonsandtheseareengaginginnature.Indeed,alongwithhistheologicalassertionsthispreacheremploysmanyanaptillustrationtocommunicatehispointswell.Forexample,hedrawsthereaders’attentiontothe(trulyexcellent!)FrenchfilmIntouchable(alsoknownasUntouchable),inwhichaParisianaristocrat,quadriplegicsinceaparaglidingaccident,hiresayoungAfricanmanfromtheimpoverishedhousingprojectsofParistobehislive-incarer.Althoughsoverydifferent,thetwomenbondanddevelopaclosefriendship.Beingwith,inpractice.Theauthoraskssomepertinentandawkwardquestions.Forexample,whatistheroleofthepriest/ministerinrelationtothechurch’smission?Thinkingbacktothe‘missionalweekends’Imentionedintheopeningparagraph,Iwonderhowmanychurchesseetheirroleasattractingfriendsandneighbourstoeventswhereitwillbetheminister’sjobtoconvert?Here’sanotherquestion:ifthereisjoyinheavenoveronesinnerwhorepents,istheregriefabouttheimpoverishmentofthechurchwithoutnewblood?ThisisabookforChristianswillingtoreflectupontheirpreconceptionsofmission.Itisboldincallingustostepawayfromanattractionalmodeltooneofaccompaniment;ofincarnation,demonstratedbywalkingwithotherswithouthavingtodominateorinsistonouranswersprevailing.AtitsheartisconfidenceinChrist:thatheisstillcapabletodayofdrawingpeopletofollowhim,eventhroughtheagencyofanimperfectandsometimeshesitantandreticentchurch.Itisnotaprofoundbook;itbreaksnonewground.YetIfoundthatIwasdrawnintoreflectionmoredeeplyuponsomeofthewell-knownscripturescited,whichisthemarkofagiftedChristiancommunicator.Icommendit.IvanKing,Southend-on-Sea

PaulT.NimmoandDavidFerguson(eds.),TheCambridgeCompaniontoReformedTheology(CambridgeUniversityPress,2016),334pp.TheideaofbeingaccompaniedonajourneythroughReformedtheologybyinformedandskilledinterpretersisadelightfullyreassuringone.Andthisbooklivesuptoitsdesignationasa“companion”–orrather,thewritingsofaseriesofcompanions,wellable,andeager,tohelpthereaderunderstandtheriches,depthandcontextofReformedtheology,bothinhistoricaldevelopmentandincurrentexpression.The“journey”,ifImaycontinuethemetaphor,isinthreestages;theologicaltopics–forexampleScripture(theopeningchapter),Christology,theChristianlife;theologicalfigures-aseriesofencounterswithsignificantpeople,fromZwinglitoBarthviaSchleiermacher,andcontexts–historicalandgeographical.Eachchapter,writtenbyanexpert,hasitsownflavour,andtakentogether,theyformamultifacetedsurveyofaformoftheologythatiscurrentlyverysignificant,

andforBaptistshasaplaceinourhistory,developmentandcontemporaryexpression,especiallyworld-wide.Ofcourse,BaptistsarenotonlyinformedbyReformedtheology,norarewetotallyidentifiedwithit.TheessayonReformedTheologyinNorthAmerica,forexample,pointsoutthecomplexityoftherelationshipbetweenBaptistsintheUSAandother,perhapsmore“classically”Reformedcommunities,especiallyintheareaofecclesiology–andtheimpactsoftheologiesofelectionandcovenantforbaptism.Unsurprisingly,theessayonZwinglialsohassomediscussionontherelationshipsbetweenReformandRadicalreformationtheology–andsomeofitslaterdevelopments,andimpacts.Itisalwaysinterestingtoreadatheologyandhistorythatoneknowsfromone,perhapsslightly“insider”positionfromthepointofviewofthe“otherside”.Thisisnotabooktositdownandreadfromcovertocover.Itisareferencebook,introducingustoavarietyofthemesandapproaches.Assuch,itisaveryusefulandaccessiblebooktohaveontheshelftounderstandmoredeeplysomeofthehistorythathasshapedus,andsomeofthedistinctivesthatwecanonoccasionsforget.RuthGouldbourne,GroveLane,CheadleHulme

CraigHoveyandElizabethPhillips(eds.),TheCambridgeCompaniontoChristianPoliticalTheology(CambridgeUniversityPress,2015),305pp.Therelationshipbetweentheologyandpoliticsisoftenmisunderstood.Eventhosewhostudytheologyareoftensurprisedtodiscoverthatthereissuchathingaspoliticaltheologyandinitialresponsesoftendisplayanelementofwariness.BaptistChristianshowevershouldknowbettergivenourconvictionaboutbaptismasadeclarationthatJesusisLordofourlives.ProperlyunderstoodthisisapoliticalclaimbecausebyittheChristianandtheChurcharedisavowinganyotherclaimtoauthoritythatmightbemadeoverthem.ThefullimplicationsofsuchaclaimarerarelyunderstoodwhichiswhyweneedmorehelpreflectingonwhatitmeanstosubmittothepoliticsofJesus.TheessaysinthisexcellentcompaniontoChristianPoliticalTheologyprovidebothanintroductiontopoliticaltheology,bothhistoricallyandasadisciplinethatemergedinthemid-twentieth-century,andawide-rangingdiscussionofmanyoftheissuesinvolved.Mostareverywellwrittenbutnotallareeasytoreadorunderstand.Thereaderwhopicksupthisbookwithoutatleastsomepriorknowledgeofpoliticaltheologyorofsomeoftheissuesbeingdiscussedwillstruggle.ElizabethPhillips’own“PoliticalTheology:AGuideforthePerplexed”wouldbeabetterplacetostart.Asalwayswithsuchacompanionthereisnoneedtoreadtheessaysinorderandmostcanbereadwithoutreferencetotheothers,althoughasIwillsaybelow,readingsomechaptersalongsideotherswillbringtolightsomeinterestingcontrasts.

Thebookisdividedintotwomainparts.Thefirstisheaded‘TheShapeofContemporaryPoliticalTheology’anditlooksatthedifferentstrandsofpoliticaltheologythatemergedpredominantlyinEurope,LatinAmericaandtheUSA.Intheopeningchapter,JürgenMoltmannwritesasbothcommentatoronthedevelopmentofEuropeanpoliticaltheology,fromtheperspectiveofonewhowashimselfoneofthefirstproponents,andcritic,acknowledgingthatinitsearlyreactionaryformitwasnotbroadenoughinitshopeforthecomingkingdomofGod.TheworkofMoltmannandothersissetinstarkcontrastinthefollowingtwochapterstothatoftheLiberationTheologiansandtheworkofPublicTheology.ReadingtheseessayssidebysideexposestheblinkersthatourstartingpointcanbringtoanunderstandingofScripturesimplybecauseitiscontextthatsetsthequestionsthatweaskand(perhapseven)theanswersthatweexpect.ThispartalsohaschaptersontherelateddiscoursesofCatholicSocialTeaching(CST)andProtestantSocialEthics.BaptistswhoknowlittleabouttheRomanCatholicChurchandhowitrelatestheologytothequestionsofthedaywillfindLisaCahill’schapterbothinformativeandthought-provoking.SheisparticularlyilluminatingaboutthewayCSThasdevelopedovertime,withthepopes(althoughnotexclusively)attemptingtoapplybiblicalteachingtothedifferentmoral,social,politicalandenvironmentalissuesthatconfrontedtheworldtheylivedin.Twofinalchaptersinthispartlookattwenty-firstcenturyreimaginingsofthediscipline.OneofthemostdifficultbutalsorewardingchapterstoreadisDanielBell’sonPostliberalismandRadicalOrthodoxy.HisunderstandingofRadicalOrthodoxyas,inpart,acritiqueofotherformsofpoliticaltheology,whichmakethemistakeofregardingmodernpoliticalliberalismasaneutralspace,requirescarefulattention.Hisessayisinpartarebuttalofthecriticismthatthemovementisjustacallforareturntoapre-modernworldandrenewedChristendom.SusanAbraham’schapterthenexploresthedifferentwaysinwhichpost-colonialtheologieshaveattemptedto“dismantlecultural,politicalandhistoricalbinaries”(p.142).Thesecondpartofthebookisheaded‘ContemporaryQuestionsinPoliticalTheology’andhaschaptersonScripture,LiberalismandDemocracy,CapitalismandGlobalEconomics,andGoodRuleamongothers.ReaderswhohavepreviouslyencounteredpoliticaltheologywillbeawareofthesignificanceattributedtoAugustineandAquinas.IntheirexcellentchapteronAugustinianismsandThomisms,EricGregoryandJosephClairattempttoshowthatthestandardreadingsofAugustineandAquinas,aspessimist(orrealist)andoptimist,havedrivenawedgebetweenthetwothatisnotborneoutbycarefulstudy,andonethatinparticularreadsmoreofAugustinethanjustbook19ofTheCityofGod.TheirhopeisthatbybringingAugustineandAquinasclosertogethertheymightcreatethepossibilityfornewimaginationinpoliticalengagement.OneofthemostengagingessaysinthebookiswrittenbyWilliamCavanaughonPoliticalTheologyasThreat,inwhichheoffersarobustresponsetoMarkLilla’sbookTheStillbornGod:Religion,Politics,andtheModernWest.Lilla’scritiqueisoffered(byhispublisher?)asamoresophisticatedargumentaboutthedangersofpoliticaltheologyincontrasttothecruderworksofChristopherHitchens,RichardDawkinsandothers.IntheendCavanaughargues

thatitfailstorecognisethatthereligion/politicsdistinctionwasnotthediscoveryofHobbesandLockeetalbutrathertheircreation.“Thepointofallthis,”hewrites,“isthatthechoicewithwhichLillapresentsus–eithercombinereligionandpoliticsorkeepthemseparate–isalreadyriggedinfavorofthelatterbecausereligionandpoliticsarepresentedastwoessentiallyseparateuniversalhumanactivitiesthatonlysubsequentlygotmixeduptogether”(p.247).ElizabethPhillipsfinalchapteronEschatologyandApocalypticisawell-arguedappealtorecovertheplaceofbothideaswithinabalancedreadingoftheNowandNotYetpresentationoftheKingdomofGodinscripture.ThisisabookthatIintendtoreturntoagainandagainandonewellworthspendingbothmoneyandtimeinvestingin.Donotexpecttoputitdownafterreadingevenjustonechapterwithoutatleastadozenquestionsbuzzingaboutinyourhead.Itasksthemanditprovokestheminequalmeasureandthat,Isuggest,isaverygoodthing.AshleyLovett,SocketsHeath,Grays

AdamJJohnson(ed.),T&TClarkCompaniontoAtonement(BloomsburyT&TClark2017),859pp.Thisveryheftyvolumereallyisa‘companion’kindofbook,todipintowhereveryoulikeforshortentriesofafewpages,oneon‘Blood’beingjusttwo!Othersaresubstantialcriticalessays,fifteentotwentypages,suchasStephenHolmesonpenalsubstitution.Thelongeronestendtotreatthewellknownacademictopicsandfigures,suchasatonementinThomasAquinas,CalvinandBarth,theshorterentriescomeunderthesectionheadingof‘essays’.Theentriesallhaveagoodconclusiontocrystallisethemaindriftofwhathasbeenwritten,apatternthatworkswell.Thevolumecoversawealthofcontentandcriticaldiscussionofthemesandtheologians.Wehavepatristicdiscussion,themajormedievalandReformationtraditionsandverycontemporarytreatmentssuchasCrucified–SoWhat?FeministRereadingsoftheCross-EventbyArnfridurGudmundsdottir,andReneGirard’sthoughtonatonement.TheChristiantheologiesacrossthecenturiesarewellcoveredwithinterestingtreatmentsfromhighqualitytheologicalauthorswhobringoutthesignificanceofthegreattheologianstheydiscussandalsotheirpointsofpossibleweaknessorincompleteness.NewTestamentbooksarediscussedaswellasissuessuchascultureanduniversalism.TheshortentrybyPeterCHodgsononHegelandBauriscrystalclearexpositioninafewpages,avaluablecameoforawiderangeofreaders,andthattypifiesthewholebook.MatthiasGrebeinhisfourpagesonMoltmann’sdoctrineofatonementmakesthepointthattheveryideaofGodbeingagainstGod,SonbeingabandonedbytheFather,isproblematic–howcanthisreallyrepresentloveandareasonforhopetothegodforsaken?ForGrebe,MoltmannmissestheNTimperativeoftheTrinitarianGod’srejectionofsinandthatisprimaryfortheChristianfaith.ThebetteroptionisfortheFathertobeworkinginandthroughtheSonintheunityoftheSpirittowardsthereconciliationoftheworld.Thecrossrevealsnotso

muchGodagainstGodasGodagainstevil,heargues–which,Imightsuggest,neatlytakesusbacktoBarthontheatonement.SuchshortgemsasGrebe’sareaboonforanytutorwantingtopointstudentstoarangeofcriticismsinanessayonMoltmann,aswellashelpfultheologicalreflectionontheTrinityforthepastor.Thepenultimatepiece,number102,isjustfourpagesbyCraigBartholomewentitledWisdomBooks(OldTestament).Paul’steachingin1CorinthiansthatthecrossisthetruewisdomofGod,contrastedwiththewisdomofthisage.FollyisamajorthemeinOTliterature,andPaulisclaimingChristcrucifiedtobetheantidotetohumanprideandegocentrism.FollyatitsrootisthedesireforhumanautonomyandChristcrucifiedexposesthisidolatry.ThePaulineteachingcanalsorelatetowisdomandfollyinEcclesiastes,wherewisdomexposesfollyandisincarnateinChrist.ThewayofChristiswisdomrevealedandimplementedinhumanity,Barth’s‘realman’.BartholomewalsoremindsusthatBarthbroughtouttheideaofJobasatypeofChrist,anotherkeylinktothewisdomtradition.ThethreefoldministryofChristshouldbefourfold,prophet,priest,kingandwisdom?BarthonChrist’spriestlyministryisbroughtupinJosephMangina’sessay‘Ecclesiology’,fourpagesagain,andcallsforfurtherecumenicalunderstandingontheareaofchurchandatonement.TheRomanCatholicnotionthatthesacrificeofthecrossis‘carriedon’eachtimemassiscelebratedisdiscussed,inparticulartheideaofthe‘re-presentation’ofChrist’ssacrificetoGodtheFatherbythepriest.Manginadeniesthatthisisa‘repetition’ofChrist’ssacrificebutaparticipationinit.TheAnglicanRomanCatholicagreedstatementonthistopicconcludedthatintheeucharistourhumanselfofferingwastakenupinthegreatselfoffering,thatofChrist,makingHistheoneandonlyatoningactofsacrifice.ManginacriticisesBarthforfailingtotakeintoaccounttheliturgicalculticsideofatonement,butBarthofcourseisveryawareofthechurchdeifyingitsowncultusandindeeditself,slidingawayfromtheuniquenessofChrist’sonceforallsacrifice,onceandforallofferedtoGodbyJesusandonceandforallacceptedbytheresurrection–withnoneedtore-presentitcultically,asCalvinstresses.BarthalignsthismistakeofaculticselfidentificationwithChrist’sselfgivingwithBultmann’stheologyoftheactoffaith,thesameactoffaithasmadebyChristbeingrepeatedbyusnow:aninterestingcoordinationofthesameerrorbyRomeandtheexistentialists!Thisisjustagreatbookforbrowsing,makingconnectionsandfindingnewangles,anotherofthoseChristmaspresents!TimBradshaw,Regent’sParkCollege,Oxford

MichaelMawson,ChristExistingasCommunity:Bonhoeffer'sEcclesiology(Oxford:OUP,2018).ThelongstandingattentiondevotedtotheGermantheologianDietrichBonhoeffershowslittlesignofabating.Inthe70plusyearssincehisexecutionbytheNazis,bookssuchasLifeTogetherandDiscipleshiphaveproveninspirationalforgenerationsofChristianbelievers,whileEthicsandhisLetters

andPapersfromPrisonhaveofferedfertilegroundformanyatheologicalimagination.However,theopeningbookoftheBonhoeffercorpus,hisPhDthesis,SanctorumCommuniohasoftenbeenoverlooked,inandofitselfandwithregardtothefoundationitlaysformuchofwhatBonhoeffersubsequentlypublished.MichaelMawson'sstatedintentionistoremedythatomissionandestablishtheessentialsignificanceofSanctorumCommunioforBonhoefferstudiesingeneral,andparticularlywithregardtoecclesiology.Mawson’snewbooksuccessfullyachievesthisambitionthroughacriticalreadingofBonhoeffer'spreviousinterpretersalongwithacompellingnewexpositionofthisfoundationaltext,arguingthatthesocialtheoryandtheologyunderpinningBonhoeffer'secclesiologycanonlybeunderstoodthroughadoctrinaldialecticofcreation,sinandreconciliation.HecontendsthatitisthisdialecticthatunlocksthecomplexsocialtheorythatdominatestheearlypartofSanctorumCommunionandwhichenablesacorrectunderstandingoftheecclesiologyofrevelationandrealitythatemergesinitsfinalchapters.MawsonhelpfullyfollowsthesamebasicdevelopmentalstructureasBonhoeffer'soriginalthesis.However,indoingsowithsuchdiligenceitdoesleavethereaderalittleunsurewhetherthisisabookthatoughttobereadinpreparationforgrapplingwithSanctorumCommuio,orasanecessarysourceofpost-engagementillumination.Tothatenditmaybemostappreciatedbythosewhoarealreadyre-readingBonhoeffer'searlywork,keentoengagewithitafresh.Part1ofthebookreturnsthereadertoBonhoeffer'sownearlytheologicalstruggletoofferadistinctiveecclesiologicalresponsetotheliberalhistoricismofErnstTroeltschandthedialecticaltheologyemergingfromKarlBarth.ItnoteshowBonhoefferisseekingtomovebeyondboththesewritersanddevelopanecclesiologythatexpressesbothahumancommunityandtherealityofdivinerevelation.Part2containsfourchaptersthatexaminethedetailedtheologicalsocialtheoryBonhoefferwantstoplaceattheheartofhisunderstandingofthechurch.Oneunderstandable,ifill-advisedtemptationfacingreadersofSanctorumCommunioistoskipthroughtheearlysociologicalsectionsintheireagernesstoattendtoBonhoeffer'sconclusionsaboutthechurch.IfthereisasimilartemptationwithMawson'sbookitistobesimilarlyresisted.Here,inchapter2thereisacarefulexpositionofBonhoeffer'stheologicalengagementwithsocialtheoryandhisrejectionofanidealistperceptionofreality.ThisprovesessentialforunderstandingtheecclesiologyproposedbyMawsontowardstheendofthebookanditisrootedinMawson’sinterpretationofBonhoeffer'sconceptoftheperson.Inchapter3MawsoncritiquesCliffordGreen’sinfluentialstudyofpersonhoodwithinSanctorumCommunio.Hearguesthatiftheideaofthepersonisviewedthroughthedialecticlensofcreationsinandreconciliation,thenitmaybemorelimitedthanhithertounderstood;lessconcernedwithofferingafoundationforBonhoeffer’secclesiologyandmorefocusedonhowconcretehumanityisencounteredandaddressedinrealitybyGod,asfallencreatures.

Thisinsightisdevelopedinthefinalchaptersofthissection,wherethesamedialecticisbroughttobearonBonhoeffer’stheologyofprimalsociality,notinghowitishisparticularunderstandingofcreationthatallowsSantorumCommuniotodevelopitsuniqueChristiansocialphilosophy.HeretherearehelpfultreatmentsoffamiliarBonhoeffertermsincludingcommunity(Gemeinschaft)andsociety(Gesellschaft).ThistheologyofpersonhoodandsocialityisthendevelopedinlightofaChristiandoctrineofsin,exploredasbothanindividualanduniversalphenomenon.ItisthisthatallowsBonhoeffertoarticulatehisfinelynuancedtheologyofthe‘ethicalcollectiveperson’asafallenandresponsiblehumanitylocatedwithinAdamandreconciledthroughChrist.AllthistakesustoPart3ofthebook,towhereimpatientreadersofSanctorumCommuniomayhaveonceprematurelyturned-tomattersofChrist,theSpiritandtheChurch.Chapter6examinesBonhoeffer’sinsistencethatchurchmustbeunderstoodbothasarealityofdivinerevelationandasaconcretesocialentityandshowshowBonhoeffer’secclesiologycanonlybeproperlyunderstoodinthelightofthedialecticdiscussedthroughoutthepreviouschapters.MawsonrepaysthepatientreaderrevealinghowitisonlythroughthatinterpretativedialecticthatwecanfullyappreciateotherkeyecclesialmotifsinBonhoeffer’swork,suchas‘vicariousrepresentativeaction’(stellvertretrung)andtheideaof‘Christexistingascommunity’.Chapter7thenextendsthisthinkingintoahelpfulexaminationoftheconcreteformsandfunctionsoftheempiricalchurchcommunity,includinganexaminationofpreachingandthesacraments.ThisisamostimportantbookfortheongoingdevelopmentofBonhoefferstudies.LikeSanctorumCommunioitself,MichaelMawson’sanalysisisnotalwaysaneasyread,butitisrobustinitsanalysisandcompellinginitsargument,anditwillrepaythediligentreaderwithfreshandessentialinsighttoallofBonhoeffer’slifeandworks.CraigGardiner,SouthWalesBaptistCollege

MarkGalli,KarlBarth:AnIntroductorybiographyforevangelicals(Grandrapdis,MI:Eerdmans2017)176pp.MarkGalliiseditorinchiefoftheAmericanevangelicaljournalChristianityTodayandwritesthisveryreadableandknowledgeablebookwiththeaimofhelpingtoallayevangelicalsuspicionsofBarth.Hedoesthis,asthetitlesuggests,usingbiographyintertwinedwiththeology.ThebiographicalsideisfullofinterestingdomesticdetailaboutBarth’slifesuchashischildhoodpenchantforfisticuffs,beingbeatenbyhisfather,thestartofhisloveofMozartafterhearingapianorecital,suchvividdetailshelptobringthegreatmanintocontactwiththehumdrumofeverydaylife.WemightaddadelightfullettertohisgreatnieceinreplytohersabouttheBibleandevolutioninwhichhesetsoutthedifferentspheresofscientificdiscoveryandtheology,whichcanhesaysnotbemergedanymorethanavacuumcleanerandachurchorgan.

GalliskilfullyengagesevangelicalismandthetheologyofBarth,whichhasbeenlabelled‘liberal’bymanyevangelicals.ToacademictheologyBarthisthesinglemostpowerfulengineworkingagainstthegreatweightofliberaltheologydominantthroughoutthe19thCentury,hencetheironyofevangelicalsuspicion.IndeedGallipointsout,asdidBarth,thatstrainsofevangelicalismthemselvescontainsubjectivistandrationalistimperativeswhichalignwithliberalemotivismandanthropocentrismratherthanChristocentricBiblicism.Twohymnswelllovedinhistoricalevangelicalfaithillustratethis.‘ItellyouhowIknowhelives,heliveswithinmyheart’and‘Jesuslovesme,thisIknow,fortheBibletellsmeso’.Barthissaidtohavewrittenthelatterverseasoneofhisverylastactpriortodying,showinghowthewitnessofScripturewasfoundationaltohisfaith.Theformerverse,basingfaithoninnerexperienceofthelivingChrist,isnotBarth’strademark,hespenthistheologicalandministeriallifepushingbackonthethrustofsubjectivefeelingbeingthesourceandmeasureofChristianfaith.GalliremindshisreadersofthegreatliberaltheologianSchleiermacherfoundinghisrestatementofthefaithonthisfeelingofabsolutedependencecoordinatedwithJesusasthesupremelyGodconsciousman.ThesubjectivefeelingtesthasbeenmisusedinevangelicalChristianitywhenpressedasacriterionfortruegenuinediscipleship:thecharismaticmovementofthe1970’stendedtostrayinthisdirection,althoughnotamajorthemeinGalli’sbookthisdividedopiniongreatlyatthetimethroughoutevangelicaldenominationsandgroups.Christianexperiencecannotbejudgedbetterwhenhappythanwhenundergoingthewayofthecrossanddesolation,yetthehappysmile,‘evangeligrin’hasbeentakenasamarkoftruefaithwithdamagingpastoralresults.Thiswasineffectaversionoftheperfectionistheresyinemotionalmode,inlinewithmoralperfectionism,another19thCenturyrouteofrestatingChristianfaithawayfromthebaseofrevelation.Ritschl,asGalliexplains,wasthebrilliantKantianChristiantheologianstressingthefatherhoodofGodandJesusastheperfectmoralteacherofrighteousness.Alongwithmoralexperiencecangorationalargumentationasapreparationforfaith,andevangelicalismhasdonemuchbywayofChristianapologeticstobolsterthecredibilityoffaithinChrist.Barth,tothecontrary,rejectedallsuchpreparatoryreasoning,alongwithKierkegaard,sayingthatsuchrationallogicdoesnotleadtotheGodofJesusChrist.HereliesamajorfissurebetweenBarthandmainlineevangelicalism:histheologicalattackonnaturaltheologyandinsistencethatonlybyfaithinJesuscanGodbeknown.BarthhimselfhasbeencriticisedforhisownsubjectivismoffaithbysuchasPannenbergwhoinsiststothecontrarythatfaithhastobereasonableandnotadualisticdecisionwithnosupportiveevidence.Herethereisadiscussiontobehad.ButBarthhasmadeaprofoundcontributiontothechurchinpointingoutthatarationalandmoralroutetoGodcanendwithanthropocentricismprojectedupstairs,andneglectstheeschatologicalin-breakingofGodintohistoryandthehumanpredicament.Gallialsoengageswiththeissueoffaithandrepentance.BarthstressesthegraceofGodinbringingdisciplestoparticipationinthelifeofChristmakingrepentanceamatterofdivineSpiritledbuthumanfreedom,aresultofthegospelnotacauseofforgiveness.WerepentbecauseweareforgiveninChrist’s

savingworkofGoodFridayandEasterSunday.Thisisanotherimportantpastoralandtheologicalissue,withMcLeodCampbellinthe19thCenturyarguingwhatBarthlateremphasisedas‘evangelicalrepentance’alongwiththeTorrancebrothers.DMBaillie,yetanotherScottishtheologian,famouslyspokeoftheparadoxofgrace,rootingbacktoAugustineandPaul.DeeplyconnectedwiththisthemeisthatofelectionandthefateofuniversalhumanityunderthegraceofGodinChrist,andBarth’swellknowndoctrinethatChrististheelectandthereprobate,andhisdeathonthecrossisforeveryone–openingthediscussionofwhetherhewasauniversalistandtheneedoffaith.FaithforBarthisnotmereknowledgebutresponsivegratefulsharinginthelifeofChrist,thisis‘knowingChrist’,andbeingsavedmeanstoparticipateinChristwhoselifeandworkalonearethesourceofsalvation.GalliadducesGeorgeHunsinger’sexplanationofBarthtohelpexculpatehimfromthechargeofbeingaliberaluniversalistmakingthecrossandresurrectionultimatelyredundant.ThesheerpowerofBarth’sChristocentricemphasis,thesubstanceoftheologyandfaithbeingthisTrinitariansavingselfdisclosureofGodhimselfasChristlikeandnototherwise,Galliissaying,givesusseriouslifeconfidentbecauseGodisforus.GallihasgivenusaseriousandyetwarmandhumanetreatmentofaveryimportantissueformillionsofChristian.AndofcourseBarthis,fortheRomanCatholicChurch,‘thegreatesttheologiansinceThomasAquinas’,theirmostseriousconversationpartner.WeallneedtoengagewithBarth’sdeterminationtobedisciplesofJesus,tobealwaysintheorbitoftheWordincarnate,toliveinthisrealitywhoconditionshowweliveandmoveandhaveourbeing.IrecommendGalli’sbookhighly.TimBradshaw,Regent’sParkCollege,Oxford

BrianBantum,TheDeathofRace:BuildingaNewChristianityinaRacialWorld(Fortress,2016)

BrianBantumprovidesamemoir-stylelookatthewaytheologyandraceintersect.Ratherthanreducingtheologytoabstractmetaphysics,orracetoanthropology,hemakesthecasethattheracialisationofsocietyhasconstitutedadistortedChristianimaginationofcreation,humanityandthegospelitself.Thisbookisoneoftheshorterandmoreaccessibleworksfromagroupoftheologians,whichincludeWillieJamesJenningsandK.CameronCarter,whoaremakingarobustcasetoredresssomeoftheverysystematictheologicalfoundationsthatwestandoninthewesternchurch.Bantum’smainthesisisthatGodcreatedaworldwhichinvolveddifference.HisWordforgedanorderthatwasintendedtoengenderexplorationofoneanotherandencourageadeeperunderstandingandloveofGodandtherestoftheworld.Differenceisgood,itisagiftofourfinitudeashumanbeings,withoutwhichwewouldceasetoliveintherealityofbeingGod’screatures.However,differencehasledtodistinctionwhichmarksthosewhoarenotthesameinamannerthatishostile.Raceisanphenomenonthatreconstitutescreationbymakingdifferencesomethingtobecontrolled,categorised.Thismeansthathumanityis

structuredaroundwhitebodiesnotjustonanaestheticlevel,butalsoontologically.Tobeblackistobeontologicallynon-whiteandthusinferior.Historyhasshownustherest.Racehasnotdrawnusmoredeeplytogether,butseparatedusfromoneanotherinourdifferences.BantumtalksofAmericapresently,buthighlightstheharrowingtruthforalltheworld,thatracedestroyshumanrelationshipandmakeslifeviolent.Whathedoesnotdoisappealtoaffirmingpeopleintheirdifferenceasameansoflegitimisingtheindividual’sself-determination.Thewhole,‘IamwhoIam’thingisnotsomethingthatfixestheproblem,becausewecanendupperpetuatingourisolationfromtheotherthroughareactiveself-assertionHowever,Bantummakesaprofoundchallengetothoseinthechurchwhowouldclaimtonotberacistthatweneedtoworktoexamineourselvesbyenteringintothelivesofothers,andwelcomingthemintooursaswell,toredresswordswehaveusedtodistinguishbetweenourselvesandothers,andwhichsomeofushaveinturnusedtocontrolothers.Thisisaheartfelt,personal,buttheologicallycoherentandwellpresentedbookontheproblemofrace.Theonlythingthatgrievesmeaboutitisthatthosewhowouldperhapsfinditthemostthought-provokingandforwhomitmightbereallynecessaryaremostlikelynevertowanttoreadit.TimJudson,GuildfordBaptistChurch

EvePoole,BuyingGod:Consumerism&Theology(London:SCM,2018)IntheweekIwrotethisreviewImetacolleaguewhohadalsoreadthisbook.Itwasnosurprisetomewhenwebothexclaimed“Whatastrangebook!”Ihavenodoubtoftheneedforwell-informedtheologicalreflectionuponconsumerism.TheauthoristheThirdChurchEstatesCommissioner.TheCommissionersarethreelaypeoplewhorepresenttheChurchCommissioners(adifferentrole)intheGeneralSynodoftheChurchofEngland.ThefirstandsecondcommissionersareappointedbytheQueenandthethirdcommissionerisappointedbytheArchbishopofCanterbury.Hehasenthusiasticallyendorsedthisbookwiththewords“…amagnificentcontributiontothechurch…”Thisisperhapssignificant,asweshallsee.DrPoolepreviouslytaughtatAshridgeBusinessSchool,followinganearlierspellworkingfortheAnglicanchurchandasaDeloittemanagementconsultant.SheholdsdegreesintheologyandbusinessmanagementandaPhDincapitalismandtheologyfromCambridgeUniversity.Sothisauthorshouldhaveaninterestingandprovocativeviewpoint,workingalongtheintersticesandoverlapsbetweenthedisciplinesoftheology,economicsandbusiness.Thecontentsfallintotwosections.Part1isentitled“Howtodotheology”andPart2:“GodandConsumerism.”TherearealsosomepracticalexercisesforChristianswhowishtochallengetheirpersonalconsumerism.Themainportionsarepresentedassuitablefortwoseparatetypesofreader.ThesubstanceofthebookisfoundinPart2,whiletheprecedingsectionaimstodemonstratethe

theologicalrouteandlogicthatledDrPooletotheconclusionsthatfollow.Theauthorisopeninstatingthatmanyreadersmaywishtoskipthefirstpart.Let’stakeherpromptandbeginwithPart2.ThestyleandvocabularyofthissectionsuggestthatitisintendedforanintelligentandquestioningChristianreaderwhoisopentochallengeaboutconsumerchoices.ItdefinestermsbeforeaskingwhatGodthinksaboutconsumerism.Thisleadslogicallytoself-examinationforbothchurchesandtheindividualdisciple.Itconcludeswithanimaginativeandhopefuldepictionoflifeinageneration’stime,characterisedbyconsumerchoicesandeconomicsreflectiveofChristianvaluesasunderstoodbytheauthor.Thefinalpagescompriseaprayer,30days’worthof‘virtueexercises’,aframeworkforaconsumptionaudit,highlyselectivelistsofwebsitesandBiblepassagesandasix-weekreflection‘course.’Ithoughtthatthesewereratherthinincontent.NowbacktoPart1:thetheology,whichtheauthorsuggestsaretheworkings-outthathaveledhertohersubsequentconclusions.Shedividesthetheologicalapproachesintotwo‘clusters’:theworldviewclusterandtheetiquetteone.Withineachsheoutlinestheroleandcontributionofdifferentkeytheologicalauthorsorschoolsofthought,forexampleNiebuhr,KortorPostliberaltheology.Ineachcasesheoffersaso-calledcheat-sheet–aparagraph-lengthtextbox,comprisingacondensedcribofeachconceptinplainEnglish.Myproblemwiththeauthor’sapproachisthatIfoundithardtofollowacoherentandinterestingthreadthroughthissection.Sowhoisthisbookwrittenforandwhatisitsmainpurpose?IcannotseethatitwouldsatisfyeitheraseriousstudentoftheologyoraChristianseekinganaccessibleandchallengingtooltoreflectuponandadjusttheirconsumerchoices.Yettheauthorisplainlyawell-qualifiedanderuditescholaracrossthedisciplinescoveredbythebookandthisisanimportanttopic.Thisworkisendorsed,inglowingterms,byRev’dDrSamuelWellsofSt.Martins-in-the-FieldsandbyArchbishopJustin.DrPoolewasDrWelby’spersonalappointmenttoherroleasChurchEstatesCommissioner.Afinalcluetounderstandingtheworkmaybefoundintheauthor’spreface(pageix),whereshewrites: “Thisbookwascommissionedtobringtogetherintoonevolumemyworkto

dateontheology,capitalismandconsumerism.Muchofthisisburiedinmonographs,scatteredbetweenblogsandsermons,orcontainedinseveralseeminglyunconnectedbooks.”

Itseemstomethatthisworkmakesmostsenseasaroadmapoftheauthor’spersonaltheologicaljourneythroughthetopic.Itmaybearoutethathelpsyou,thoughIfoundmyselfsomewhatlost.IvanKing,Southend-on-Sea

JoshuaT.James,TheStoriedEthicsoftheThanksgivingPsalms(London:T&TClark,2017)ThismonographisthepublishedversionofJoshuaJames’sdoctoralthesis.James’sareaofinterestistheethicalcontentandpurposeofthenarrativepsalms–inparticular,Psalms116,118and138.James’sworkbuildsonAlasdairMacIntyre’stheoryofnarrativeethics,whereinsomenarrativesshapetheworldviewoftheirsocietybyofferingacoherentvisionoftheworld.ThishasbeenadoptedbyStanleyHauerwas,whoarguesthatthebiblicalstoriesofcovenant,promiseandredemptionarestoriesthatmustbelived,storiesthatdemandparticipation.AsJamesquotesHauerwas,‘Christianethicsisnotfirstofallconcernedwith‘ThouShalt’or‘Thoushaltnot’.Itsfirsttaskistohelpusrightlyenvisiontheworld.’WhilesomeworkhasbeendoneinrecentyearsontheethicalinterpretationofOldTestamentnarrative,littlehasbeenpublishedontheethicalnarrativereadingsofnon-prosetexts,anditisthisgapwhichJamesisseekingtofill.Further,followingBrueggemannandWenham,Jamesarguesthatthepsalmsareuniquelypositioned,giventheirplacewithintheliturgicallifeofthenation,toshapethethought-worldofthereciter.Indeed,theycouldbesaidtocreateaworldforthecommunitytoinhabit,whichmaystandincontrasttotheworldastheycurrentlyseeit.Jameshelpfullypointsout,however,thatbiblicalnarrativeorliturgyonlyhasthepotentialtoshapeasociety,andthatboththebiblicaltestimonyandhistoricalexperienceshowthata‘storiedpeople’canneverthelesscommitgraveethicalcrimes.AtthecoreofthebookJamesperformsaclosereadingofthethreepsalmshehaschosen.Hisworkisthoroughandpainstaking.Heconcludesasfollows:Psalm116isthestoryofanindividualwhohasbeenrescuedbydivineaction,providinganexampleandparadigmofdivinefaithfulness,andthusinvitingtheliturgicalperformerstoparticipateinthestorybyloving,trustingandhopingasthenarratordoes.Psalm118,whichcomprisesanarrativeofGod’sredeemingactionstowardsIsrael,comprisesanethosofpossibility.TheGodoftheexodusstillguides,rescuesandprotects.JamesidentifiessimilarthemesinPsalm138.Thisisanimportantstudyinbiblicalscholarship,asitfillsagapanddemonstratessomethingthatmanyofuswillhaveintuitivelybelievedbutwhichwashithertounprovenbyrigorousscholarship.However,inmyview,thefindingsdolargelyaccordwiththeintuitivereadingofthepsalmsinmanyinstances,andsothenatureofthebookismorecorroborativeanddecisivethannovelandsurprising.Nonethelessitwillbewelcomedbythoseworkinginthespecialistfieldsofbiblicalethicsandpsalmsstudies.HelenPaynter,BristolBaptistCollege

RayVincent,SingoutforJustice:ThePoetryandPassionoftheHebrewProphets(ChristianAlternative,2017)InthisshortandhighlyreadablebookRayVincentseekstohelptheChurchreclaimthewritingsoftheOldTestamentprophetsforthecontemporaryworld.ThereismuchthatIappreciatedandfoundhelpfulwithinit.TheintroductorychapterveryeffectivelypositionsusalongsideAmos’soriginallisteners,confrontedatfestivaltimeatBethel.Thisatonceintroducesustotherawpassionoftheprophet,andtohisoriginalcontext.Indeed,theattentiontotheoriginalcontextoftheprophecyisoneoftherealstrengthsofthebook.Itwouldhelppeoplewhohavelittleexperienceofreadingthenon-narrativepartsoftheHebrewBibletobegintofindtheirwayin.Alongtheway,thebookhelpfullycritiquesandcorrectsmanyofthemoresimplisticapproachestotheprophets,includingthetendencytousetheprophetsasasourceofproof-textsforJesus,andthedangerofmisusingtheapocalypticgenre‘tooptoutofconcernforthisworldandtransposeallidealistichopestoheaven’(p.109).Thereisalsoagoodchapteronthecostofobediencetothepropheticcalling.Theburningpassionoftheprophetsforsocialjusticeiswellconveyedbythebook;indeed,itis(asthetitlesuggests)Vincent’sprimaryinterpretivelens.Buthereinalsoliesoneoftheweaknessesofthebook,inmyopinion.Thereisalmostnomentionofcovenant,althoughtheroleoftheprophetsasenforcersorrecollectorsofthecovenantiswidelyconsideredtobeacentralpartoftheircalling.Linkedtothis,Vincentseemstoexhibitsomeembarrassmentaboutthelanguageofwrathorjudgment,muchtobefoundinthesetexts,ofcourse.Forexample,hecharacterisesJonahasdemonstratingGod’sunconditionallove,andwhileIagreethatthereissomethingscandalousabouttheforgivenessGodofferstoNinevehinthisstory,itcanhardlybesaidtobeunconditional!Inasimilarvein,Vincentshowssignificantdiscomfitureatthestronganti-idolpolemicofsomeoftheprophets.HereducesthepropheticconcernforYHWHworshipalonetoa‘clashofvalues’,whichboilsdowntoaconcernforsocialjustice.Likewise,thedeclarationsofIsaiah40and43(IamGodandthereisnoother)aresimply‘anecessaryassertion’(p.76)inthecontextofBabylonianexile.IagreethatthisistheexplanationforIsaiah’sassertioninthefirstinstance,butwouldalsowishtoaffirm–especiallyinabookwrittenataccessiblelevel–thedeepertheologicaltruthsthatthistextconveys.Ingeneral,itisnotwhatissaidinthebookthattroublesme,butwhatisomitted.Vincentprovidesaveryhelpfulemphasisonthehumansourceandformofthepropheticwritings,expressedastheyareinaparticularlanguage,idiomandmetaphor,andspokenintoaparticularhistoricalcontext.Buthedoesn’twrestlewiththe(tome)pressingquestionofhowthetextpresentsthewordofGodtous.Heappearstohavetwoagentsinhismind:thehumanprophet,andthemoderninterpreter;theagencyofGodasauthordoesn’tappeartobeanimportantfactor.Thuswherethereisagapbetweentheworld-viewofthetextandthatofourcontemporarysociety,Vincentseekstomakethetextleapthe

gap,ratherthanconsideringtowhatextentitmightbeprovidingavalidcorrectorofourworld-view.Thebookviewspredictiveprophecyasahumanyearninginthe‘Ihaveadream’category,leavinglittleroomforthatdreamtobepromiseratherthanaspiration.ForVincent,thereseemstobeadirectcontinuitybetweentheyearningsofthisworldandthefuturedreamedofbyIsaiah;theUniversalDeclarationofHumanRightsisapartialfulfillingofthatvision,asisthetruthandpeacebroughtbyallthemajorworldreligions.Thereislittleroomleftforthein-breakingofGod,eitherinthedecisivemomentoftheincarnationorattheeschaton,neitherofwhich,byconventionalbiblicalinterpretation,areaproductofhumanhopefulness.Insummary,therearemanyelementsofthebookthatIenjoyedandappreciated,andIshallcertainlybedirectingstudentstoportionsofit.However,ifIoffereditasawholevolumetosomeoneinmychurch,IwouldwishtoaccompanyitwithaconversationaboutthevoiceofGodinscripture,andaboutthein-breakingoftheKingdom.HelenPaynter,BristolBaptistCollege

DavidTollerton(ed.),BiblicalReception4:ANewHollywoodMoses:OntheSpectacleandReceptionofExodus:GodsandKings(T&TClark,2017)

RhondaBurnette-BletschandJonMorgan(eds.),NoahasAntihero:DarrenAronofsky’sCinematicDeluge(Routledge,2017)2014wasbigyearfortheBibleinfilm.IntheMarch,DarrenAronofky’sNoahwasreleased,starringRussellCroweinthetitleroleandthenintheDecemberRidleyScott’sExodus:GodsandKingswasreleasedwithChristianBaleasMoses.TwobigHollywooddirectorsreleasingblockbusterBiblefilms.Bothfilmsreceivedmixedreviews.Inthesetwobooks,biblicalscholarsengagewiththefilms,exploringhowtheytelltheBiblestory.NoahandExoduswerenotsimplere-tellingsofthebiblicalnarrative.Eachfilmtookdramaticlicenseandmadeinterestingchoicesincharacterportrayal.InExodus,thecharacterofGodispresentedasayoungboy.Forthesereasons,thefilmsprovidethesebiblicalreviewerslotstodiscussandexploreintherelationoftheuseofscriptureandtheneedforvisualdrama.Ithinkitisverypositivetoseebothfilmsmeritingthiskindofengagement.Neitherfilmwillprobablybeconsideredaclassic,butasmoviestheydoopenuptheseancientstoriesforanewaudienceandforthoseofusChristianshowdowereceivethemtoday,especiallyasstoriesofviolence.InBiblicalReception4,thestandoutessaysarethosebyMatthewCollins,exploringhowExodusfilmshavedepictedtheburningbushincident.CollinsbringssomehelpfulcomparisonofExodusalongsidethatTheTen

CommandmentsandPrinceofEgypt.HesuggeststhattheambiguityinScott’sExodusportrayalofGod‘mirrors…theveryambiguitypresentinthebiblicaltext’(p.29).J.CherylExum’schapterarguesthattheExodusfilmdrawsoutsomeoftheproblemspresentinthestory,andperhapstooeasilyglossedoverbybiblereaders.MichelleFletcherexploresExodusalongsideoverrecentapocalyptic,butcontemporary,moviesandhowmuchtheyhaveincommon.ThetitleofthesecondbookNoahasAntihero,drawsattentiontoNoahbeingamoreambiguouscharacterinthefilmcomparedtotheGenesisaccountthatcallsNoaharighteousman.TheessayshereengagewithhowAronofskyusesthebiblicaltext,butalsomakeslinkstootherancienttexts,thathischoices,likethoseofthewatchmen,werenotinventedfromthinair.MatthewCollins(again)seesNoahasafaithfulrewritingofscriptureforthetwenty-firstcentury.Aswewillcontinuetoreadtheseancientnarratives,thesebooksdemonstratethereismerit,inreading,preachingandexploringthesenarrativesalongsidethesetworecentfilms,ifonlytotakeusbacktotheBibleandpayattentiontohowthesestoriesmightbeheardtodayandtohowtheymaybemoretroublingthanwemightcaretoadmit.I,forone,hopethatcontemporaryfilm-makerslikeAronofskyandScottwillcontinuetoseektotellbiblicalstories,eveniftheygeneratemixedresults.Andwhentheydo,Ihopebiblicalscholarscontinuetoengagefilmwithtext,becausethesebooksdemonstratetherecanbesomefruitfulinsights.AndyGoodliff,BelleVueBaptistChurch,Southend-on-Sea

SarahHarrisTheDavidicShepherdKingintheLukanNarrative.LNTS558.(NewYork:Bloomsbury,2016)SarahHarris’thesiswasconceivedaroundquestionsconcerningtheinfancynarrative.InamongstanotherwisesparseaccountofthebirthofJesus,Lukelaysanapparentemphasisupontheroleoftheshepherds.WhyisthisandisthereasuggestionhereofLuke’sapproachtothelifeandministryofJesus?AnimmediateandobviousproblemisthatLukenotrefertoJesusasashepherdatanypointinhisgospel.Harrisbeginsherexplorationbyseekingtobuildthehistoricalscaffoldingforherthesis–anexaminationoftherepetitioususeoftheshepherdmotifintheLXXandadditionallythewayinwhichGodisunderstoodastheshepherdofIsrael.ThisisfollowedbyananalysisofDavidasashepherd–calledasashepherdcaringforhisfather’ssheep,tobetheshepherdofGod’speople(2Samuel/Kingdoms5:2;2Kingdoms5:2)andtheexplicitreferencein2Samuel/2Kingdoms24:17LXX,εγω ειµι οϑ ποιµηνIamtheshepherd.HarristhenscrutinizesthebirthandinfancynarrativeinLukefortracesandechoesofthisDavidicshepherdmotif.Harrisisclearthat‘LukehaschosentohighlightJesusasbeinggiventhethroneofDavidandtherebyfulfillingtheDavidicpromise’(p.81).ThemultiplicityofimplicitandexplicitreferencestoDavidintheGospel(p.43-81)emphasizesforHarristhatthisisakeyprimarylensfortheLukanJesus.‘He

isnotonlySaviour,heistheDavidicSaviour.HeisnotonlyMessiah,heistheDavidicMessiah’(p.81).HarristhenassertsthatthebirthnarrativeinparticularevidencesthearrivaloftheDavidshepherdkingfromthecityofDavid(p.82).Shealsomakestheconnectionwiththehistoricalcontextofthebirthnarrative,whichisparticularlyprominenthereandexaminesthesignificanceofAugustus’censusthatisevenmoreconspicuousinthetextthantheaccountofthebirthitself.Harrisconcludes,‘Whatisatstakehereisthenatureofleadershipandpower,andwhileAugustus'mightisfoundindecreesandImperialrule,animportantaspectofJesus'identityisfoundinhimastheshepherdking’(p.81).Thatbeingsaid,Iwasn’tcompletelyconvincedby,‘Botharerulersandsobothareshepherds’(p.70).TheaccountofAugustus’rulesaysmoreaboutpowerandrulethanitdoesaboutcharacterorabouttheconceptoftheemperorasashepherd.ThefocusuponJesusasshepherdiscentreduponanumberofpassagesthatmakepastoralallusions:10:3,Jesussendingouthisdisciplesaslambsamongwolves;12:32,thedisciplesasthe‘littleflock’;andtheparablein15:3-7ofthefaithfulshepherd.Moretimeisthenspentexamining19:1-10assertingthatZacchaeusaccountisanexampleofasalvationstoryandnotsimplyavindicationstory.19:10isdescribedashavingasummativenature(p.118)formingthetelosofthenarrativecomprisingsuchasthesinfulwoman(7:36-50),thecrippledwoman(13:10-17),therichruler(18:18-30),andtheblindman(18:35-43).Jesusisportrayedhereastheshepherdwho‘cometoseekoutandtosavethelost.’Thisstudyisafascinatingandenlighteningstudy.HarrishasdonewelltonotonlydiscernthepresenceoftheDavidicshepherdmotif,buttopresenttheevidenceclearlyandconvincingly.EdwardPillar,EveshamBaptistChurch

AndrewK.Boakye,DeathandLife:Resurrection,Restoration,andRectificationinPaul’sLettertotheGalatians(Eugene,OR:Pickwick,2017)AndrewBoakye’sthesisarguesthateventhroughthereisonlyasingularexplicitreferencetoresurrectioninPaul’slettertotheGalatians(1:1),nonetheless,weshouldsee‘lifeanddeathasinterpretivekeysforGalatians’(p.92).FollowingalengthyintroductionBoakyeexaminessixkeytextsinGalatians(1.1–5,2.19–20,3.21,5.24–25,6.8,and6.14–15),whichinhisview,demonstratethatresurrectionisthecentralthoughtinthisletterundergirdingallelsethatissaid.Thethesis‘‘foregroundsresurrectionaspivotalforunderstandingGalatians’(p.218).InBoakye’sviewPaul’sdefinitionofGodin1:1intermsoftheresurrectionofJesusandas‘theAgentofResurrection’(p.54)highlights‘TogivelifewashowGod“putthingsright”(p.216).‘Godwasrectifyingtheworldbyanall-embracing,re-creativeactofresurrection’(p.60).Allthismayindeedbetrue,butdidthisthoughtundergirdPaul’sthinkinginthisletter?

Boakyedealsthoroughlywiththetextsandhighlightsthethemeofdeath/lifethroughrepeatedreferencetotheeventoftheExodus,exileandrestorationwithparticularattentionbeingpaidtoJeremiahandEzekielandthethemeoftheinternalizationofthelawthroughtheactivityoftheSpirit.Ofinterest,Boakyeprefers‘rectification’and‘torectify’whenreferringtojustificationinordertoemphasisethetransformationalimplicationsofjustificationandtoavoidgettingboggeddownindisputesabouteither/orforensic/participationistideasofjustificationandrighteousness(seep.21).ThereseemstobenodenyingthatBoakyeissuccessfulinfindingandarticulatingtheresonancesofresurrectionlifeinthetextshehighlights.ThekeythroughoutBoakye’sthesisisthatthelawcannotmakealive,andcannotjustify/rectify.ItisonlythroughparticipationinChrist–hisdeathandresurrection–thatonecanbemadealiveandshareintheresurrectionlifeofChrist.However,evenalthoughIagreewithhisthesis,crucifixionisexplicitandresurrectionimplicitintheletter.ItmaybethatonlyifoneacceptsBoakye’sclaimthatresurrectionistheundergirdingrealityandultimatelythetransformativepowerinPaul’ssoteriologythatonewillacceptthethesis.AlthoughIwasattimesalittleconfusedbyanoccasionalapparentlackofclarityandconsistency.Boakyespeakingof‘Jesus’resurrection,thatishisrectification’(p.41)leftmewonderingwhetherheintendedtosuggestthatJesusneededrectification.Helaterattemptsaclarification,‘Theconceptofthe“rectificationofJesus”mayseemmisplaced.…itismoredifficulttoimaginePaularticulatingthatJesusattained“rightstatus”beforeGod,asif,inPaul’smind,heeverlackedit’(p.92),butthenagainreferstotheresurrectionofJesusashisrectification(p.214).Thismayseemaminorquibble,butthewayinwhichweseektoarticulatetheresurrectionofJesusasthesalvificeventanddrawparallelswithourownsalvationisimportant.Iwasn’tentirelyconvincedasBoakyedrawsonnumerousexamplesofrevivificationintheprophets(particularEzekiel37)andotherliteratureasaprecursortotheconceptofresurrection.TheresurrectionofJesusshouldnotbemistakenasthesameasexamplesofrevivification;resurrectionisofanentirelyneworderofthings,wherebyJesusmovesthroughdeathintoaradicallynewlife,andnotsimplyagivingbackoflife.Additionally,IwouldhavelikedtohaveseenBoakye’sdiscussionoftheExodus,freedomfromslaveryand‘theelementforcesofthisworld’makethestraightforwardmove(clearlyarguedforexampleinJustinHardin’sworkonGalatians)thatthisfreedomisfreedomfromthesinfulforcesoftheimperialpowers–betheyEgyptianorRoman.Quibblesaside,IagreewithBoakye’sbasicthesis,thatresurrectionshouldbeseenasthefoundationalelementofthisletter,thekeythathelpsunlockthisletter.EdwardPillar,EveshamBaptistChurch

LarryW.Hurtado,TextsandArtefacts:SelectedEssaysonTextualCriticismandEarlyChristianManuscripts(London:BloomsburyT&TClark,2018)Overtheyearsanumberofscepticshavetoldmethatonecan’ttrustwhattheNewTestamenttellsusaboutJesusbecausetheintervalbetweenthewritingof

thegospelsandthedateofearliestavailablemanuscriptsamountstoseveralhundredyears,andinthecourseofthatperiodthestoriesofJesuswereredactedbythechurchtosuchagreatextentthatthegospelsasweknowthembearnoresemblancetotheoriginalaccounts.ThoseofuswhohaveledAlphacourseswillbeawarethatthestandardargumentforthereliabilityofthegospelsrestsonthesheerquantityofNewTestamentmanuscriptsavailableandtheclaimthatthetimelapsebetweenthewritingofthetextandtheearliestcopyoftheNewTestamentrangesfromjust30(forafragmentofJohn’sgospel)to310yearsforthefulltextoftheNewTestament.AnyonewhoreliesonthatargumenttoassertthereliabilityofthegospelsshouldreadHurtado’sbook,whichincludesinPart1acautious,conservative,assessmentofthesignificance,datingandaccuracyofthe52papyriwhichcanwithconfidencebedatedtothesecondorthirdcenturies,andexploreshowthesetextscanservetocorroboratetheNTtextasweknowit.Part2containsafascinatingexplorationofearlyChristiantextsthemselvesasartefacts:hereHurtadoexploresphenomenasuchastheway‘Jesus’andothersignificantsacrednamesornounshavebeenabbreviated(‘nominasacra’),andthewaytheGreekletterstauandrhoaresometimescombinedinthecontractedformoftheGreekwordfor‘cross’(stauros)toprovidewhatisprobablytheearliestvisualrepresentationofChristonthecross.Therearealsoinsightsintowhatvariouscanonicalandapocryphalmanuscriptscantellusaboutthescribeswhoproducedthem,theirpurposeandtheirreadership.Most(butnotall)thetwelvechaptersareaccessibletothenon-specialist.Theyhaveallbeenpublishedelsewhere,withdatesrangingfrom1998(onthestaurogram)to2016(on℘45);consequently,thereisaconsiderabledegreeofrepetition.ItwouldhavebeenreallyhelpfultohavediagramstoillustratethedetaileddescriptionswithwhichHurtadosupplieshisreaders:occasionallythetextreadsasifstudentsatalectureshouldbeabletoseewhatHurtadoistalkingaboutonaPowerPointpresentation.AttheendoftheIntroduction,Hurtadoobservesthat,‘Itisanalltoocommonmistake,evenamongNTscholars,toregardNTtextualcriticismandthestudyofmanuscriptsassomearcaneareatowhichonlyspecialistsinthesemattersneedgivemuchattention.ButNTtextualcriticismandearlyChristianmanuscriptsaremuchtooimportanttobelefttotextcriticsandpapyrologists!’Hurtadobringsclaritytoanimportantsubjectthatisoftenneglected,andBloomsburyPresshavedoneusaservicebyassemblinghisarticlesinthisvolume.TimCarter,BrightonRoadBaptistChurch,Horsham

FrankDickenandJuliaSnyder(eds.),CharactersandCharacterizationinLuke-Acts(LNTS;London:T&TClark,2016),254pp.TheauthorofLuke-Actsoffersarangeofinterestingcharactersacrosshistwovolumesandthiseditedcollectionprovidesasetofessaysengagingwithhow

theyareportrayed.Thisisthethirdvolumeinaseries,withpreviousbookslookingatthecharactersinthegospelofJohnandthegospelofMark.Thereismuchtoenjoyandstimulateinthisnewvolume.ChaptersexplorethesinfulwomanofLuke7,Levi’sbanquetinLuke5,ZechariahandGabrielinLuke1,thetwobrothersintheparableoftheProdigalSon,Zacchaeus,Paul,andSimeoninActs15.AswellsaschapterslookatwomaninLuke,therichinLuke,thedisciplesinActs,andJesusinActs.AsermonorhomegroupseriesonLukeorActswouldbenefitfromthisbook,becauseitsclosestudyofparticularcharacters.(However,itshouldbenotedthebookpresupposesanacademiclevelreadership,soitsnotastraightforwardread,butarewardingone.).DavidGowleroffersafascinatingreceptionhistoryofthetwobrothersintheprodigalson.ScottSpencerexploreshowwomaninteractwithJesusinthegospel,highlightingthreewomenwhotouchJesus–hismotherMary,thesinfulwomanwhoanointshisfeetandthebleedingwoman.JohnDarrarguesthatweseeLevi’sbanquetasprogrammatic(liketheincidentinNazarethinchapter4,)forthewholegospelanddiscipleship.SteveWalton’sstudyofJesusinthebookofActsaskswhetherweshouldseeJesusaspresentand/orabsent.ThispressingquestionisonesooftenoverlookedandourtendencyistothinkJesusgone.CornelisBennemalooksatthenegativecharacterisationofrichpeopleinthegospel–therichfool,Dives,therichruler,andZacchaeus.InlookingatthemtogetherwecannotavoidthechallengeofJesuswithregardswealth.ThisbookwillleadthereadertonewthoughtswithregardsLuke-Acts,whichinthecontextofthechurch,willalsohavethepotentialtochallengenotionsofdiscipleship.Irecommenditasofferingsomethingdifferenttothatwhichtheusualcommentarycanoftenoffer.AndyGoodliff,BelleVueBaptistChurch,Southend-on-Sea