Adam Shields

Summary: An introduction to American Church history.

Mark Noll originally released his book Turning Points in Church History in 2001. (It is now in its 14th edition.) Elesha Coffman is writing a United States-focused version with the consent (and introduction) of Mark Noll. Noll is approaching 80 and still has the third in his history of the use of scripture series and several other books he is working on, and he says in the introduction that he didn’t have the time or interest to do an American-focused turning points book.

As with any type of book like this, the choices of what are the turning points matter and will be debated. I think that this choices were good. She started with the Spanish Armada, which she framed as a starting point for English colonialism and a shift in global power. I might have started with the rise of Puritanism or the English Reformation, but all three of those starting points are related and led toward the English colonies in North America.

Coffman did a very good job contextualizing the different turning points. In this type of book, the turning points are a frame for looking at an era of history not just the thing itself. So Azusa Street Revival was not just about that event, but about the rise of the Pentecostal and Charismatic movements in the US and how they rippled through not just those denominations but also impacted Catholic and Episcopal charismatic reform movements as well.

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Summary: A lecture that talks about the need to recover a mystical faith as a means to puch back against the problems of the age, particularly a lack of care for the enviroment.

I picked this up as part of a 2 for 1 sale at audible. When I picked it up there was not any reviews. I assumed it was a lecture but did not know anything about it other than the description. I don’t think the description is accurate to the content. The description suggests that it is about Hildegard and Echart. I read a historical fiction book about Hildegard earlier this year and I read about Eckhart in seminary. I would like to learn more about both.

The opening comments of the lecture suggest that it is primarily going to be about the environment, but I do not think that the intro was any more accurate than the Audible description. I do not think I have read anything by Matthew Fox previously. In that introduction, he talks about coming from Ireland and being with youth and the problem of youth hopelessness. He suggests that youth unemployment in Ireland was 90%. I have to assume that what he meant was that youth unemployment in the particular area, not the country, was high. There is not a date on the lecture, but it was published to Audible in 2021. In 2012, Irish youth unemployment was at a historic high of almost 31%, but it is about 10% now. From other context clues, particularly speaking about the Chernobl disaster as recent, I think this was likley recorded in the late 1980s or early 1990s.

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Summary: Exploring how our spiritual formation needs to be decoupled from western culture.

I am not sure I can describe Our Unforming better than an edited quote from the introduction.

“For all my life, I’ve read books on spiritual formation written by white authors and internalized their experiences of God as the norm and even as the authority. In recent centuries, our spiritual formation resources and teachings have primarily come from Western spiritual traditions. In that process, Western voices have generalized what spiritual formation is for all of us. The way we teach formation in the church is heavily influenced by Western values—such as individuality, dualism, and linear thinking—and Western history like colonialism, the Enlightenment, and industrialization. Even the African roots of early church fathers and mothers have often been ignored when interpreted through a white male lens…I want to untangle and de-westernize the ways my soul has been distorted by the disproportionate influence of Western authority in the church. This does not mean disregarding our long and rich history of Christian spiritual traditions. Rather, we need to recognize that our current understanding of spiritual formation is limited because it was developed under a dominant Western cultural tradition.

Our Unforming is largely written to racial minority Christians who are grappling with the ways that they have distorted themselves to fit into western or white molds. But Cindy Lee is also writing for people like me (a middle-aged, middle-class, white, male, heterosexual, seminary-trained spiritual director). She is pointing out areas where our language and practice of spiritual formation may be more culturally constrained than we understand. It complements books like Karen Swallow Prior’s Evangelical Imagination (about how many of our Evangelical norms are rooted in Victorian culture) or Barbara Holmes’Joy Unspeakable about the particular contemplative practices of the Black church. And if pastors or spiritual directors are going to work in diverse communities, they need to be aware of where their biases toward white or western normative ideas or practices are constraining their ability to serve the people they serve.

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Summary: A history of Dispensationalism from Darby to pop culture. 

I did not grow up in a strongly dispensationalist church. But as I reflected throughout the book, I was surprised to learn how many institutions, communities, and preachers who were important to me were influenced by dispensationalism. The strength of The Rise and Fall of Dispensationalism is that it does not fall into caricature but is carefully nuanced about the various streams of Christianity influenced by dispensationalism.

As someone who was a child and teen in the late 70s and early ’80s, I was aware of movies like The Thief in the Night, even if I was too young to be strongly influenced by them. I know several people who were freaked out by the scare tactics of that era of dispensationalism, but I tended toward questions or avoidance rather than direct fear. I was more attracted to “Scholastic Dispensationalism” than pop culture dispensationalism. A friend of mine’s was a pastor’s kid at a local Evangelical Free Church. I went to a lot of their youth group activities, and I can remember going to their annual “prophecy conferences” and can remember the charts and explanations of the details of the end times as a teen and preteen. That nearly gnostic idea of the secrets that you can learn if you only follow the right teachers were more of a temptation to me.

I am hesitant to simplify because the complex story is so interesting, but the overly simplified story is that from Darby to Moody to fundamentalism to the rise of the scholastic Dispensationalists to the pop culture dispensationalists, there was an almost continual simplification of the ideas of dispensationalism from a complex system of anti-institutionalist thought toward simpler and simpler premillennialism. That simplified story is too simple, but there is a thread there that as people found parts of the theological ideas to accept and parts to discard, the beloved parts by the earlier generation were usually discarded in favor of an easier-to-explain system.

A simple chart or image is more attractive than a complex multi-page chart. But the thicker theological thinking went in the opposite direction. Mark Noll’s Scandal of the Evangelical Mind is that there is not much of an Evangelical mind, but that does seem to be what is shown here. While movements tried to take the more theological seriously, the dominant streams of dispensationalism were the imagery of an imminent return of Christ, which contributed to a passion to evangelize and reach the world for Christ.

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Summary: Tracking the history of how Lewis was received in the United States.

Not using these words, it seems that Noll is making the case that while Evangelicals may be defined as those who love Billy Graham, ecumenicals may be defined as those who love CS Lewis. Noll traces the response in the United States over three chapters. US Catholics first promoted (and published) Lewis in the US. The secular media and academy also responded to Lewis. And then mainline Protestants and finally, the Fundamentalists and Neo-Orthodox. Noll didn’t explicitly say that ecumenical Christians are the ones who like Lewis, but that does seem to be his point. Within Catholics, Mainline Protestants, and fundamentalists, some are less interested in moving outside of their own circle of Christians. But in some ways, the Neo-Evangelicals that were breaking away from Fundamentalists were, as a movement, more ecumenical, and while they found Lewis later, their embrace was in some ways because of Lewis’ ecumenical approach that sought to use common reasoning and logic and public intellectual resources to make the case for Christianity.

Again, this was not a part of Noll’s book, but I do think that it is relevant to talk about the recent movements within SBC, PCA, and ANCA to adopt more theologically conservative positions on women in ministry as an example of a movement toward fundamentalist positions. I had Noll for three classes between college and seminary. When I was in seminary, working for a local SBC association and going to a mainline seminary, there was a discussion about whether SBC should be considered Evangelical or Fundamentalist. Even in the mid-90s, some people in SBC embraced the term fundamentalist. Many of the sociologists of religion who were commenting on the question at the time (as I remember it) were noting the tensions between those SBC Evangelicals who were more ecumenical in orientation and those SBC fundamentalists who were not sure of the Christianity of those outside of SBC.

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