Bookwi.se

Summary: Does the prophecy (which says that the six will overcome the evil) really mean what it seems to mean.

Young Adult fantasy is a popular category for both adults and teens/pre-teens. It is common to ridicule it, but there is something comforting about YA Fantasy. As I have thought about it previously, and written before, part of what is different the last couple decades in the Fantasy world is that clear separation between good and evil is no long popular. It is not that older fantasy writers like Tolkien or Lewis made all of their characters one dimensional or perfect, but that even in showing the weaknesses of Edmund in the Lion, Witch, and the Wardrobe or Gandalf in the Lord of the Rings, there was a sense of the weaknesses and wrongness of decisions were character defects and things to be overcome or repented for or at the least, part of the reason for the necessity of a balanced group.

Much, but not all, of modern adult oriented fantasy like Lev Grossman’s Magician series or VE Schwab’s A Darker Shade of Magic have blurred the lines between good and evil. There are good reasons for that, you need conflict, and you have to push boundaries in genre fiction because even though conventions exist, flaunting them is one way to get noticed. YA fiction then tends to be one of the places that adults can return to for a clearer sense what it means to fight evil.

In the second book of the Gateway Chronicles, the six return to the fantasy world of Alitheia. Evil was pushed back at the end of the last book, but not defeated. The six are all excited to return, but Darcy, the main protagonist, is uncomfortable with the prophecy that has foretold her marriage to Prince Tellius. Tellius is just as uncomfortable with the idea and Darcy starts to understand how knowing of the prophecy from birth has impacted Tellius’ life.

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Takeaway: Skip the audio and do this book in print.

Four years ago, I was very favorable toward How (Not) to Be Secular, since then I have read a number of books that have interacted with Charles Taylor, although none of them have attempted what Jamie Smith has attempted here. In How (Not) To Be Secular, Smith is attempting to summarize Charles Taylor’s A Secular Age while at the same time critiquing some of A Secular Age’s weak points. Other very helpful books have talked about broad ideas or using A Secular Age as a jumping off point. In some ways, it is easier to understand Taylor if you do not have to take the full range of ideas and the full development of Taylor’s argument.

After four years and a number of books about Taylor, I have decided that this fall I need to start reading Charles Taylor directly. I have a couple reasons for that, but primarily what I am interested in is Taylor’s work on how we create identity differently in our current world and how faith works in created identity. I am going to be reading Taylor with a strong eye toward how minority (both racial and other) identity works in his system of understanding the world around us.

Charles Taylor is intimidating, and not just because of the page lengths. Too many people that I know, and respect as smarter than I, have talked about how difficult Taylor can be to understand. I picked up How (Not) to Be Secular as a preparation. I tend to change formats with second readings. And because the audiobook of How (Not) to Be Secular was released recently, I picked up the audiobook.

Audiobook is not a format that works well with this book. The narration was fine. But this is a book that is constantly referencing something else, whether Taylor or another author or subject and the constant reference without the visual cues of what is being referenced make comprehension difficult. Also the constant references to pages of A Secular Age, which make sense in print, do not make the same type of sense in audio. There were paragraphs that referenced specific pages number 4 or 5 or maybe even more times, which made the ability to follow the point difficult.

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Takeaway: We are actually supposed to be praying the Lord’s Prayer.

I grew up reciting the Lord’s Prayer as part of worship. I have no idea when I memorized it, but it was probably when I was very young. About 10 years ago a friend published a book about the Lord’s Prayer (Living Prayer: The Lord’s Prayer Alive in You) that changed my approach to the Lord’s Prayer.

Since that time I regularly pray the Lord’s prayer, both simply and straight through and as a guide, expanding each line as a prayer prompt.

I have read a few books on the Lord’s Prayer since then, but most I thought were not particularly helpful. NT Wright’s The Lord and His Prayer is not new (written in 1995) and while there are a couple of editions of it that are slightly different all are less than 100 pages. I listened to the audiobook (2 hours) during a round trip to a meeting last night. As with many books on prayer, I should probably reread it again in print.

The format of The Lord and His Prayer is exactly like Ben Myers’ excellent book on the Apostles’ Creed, a line by line exploration. NT Wright is both a scholar and a pastor. And what I really appreciate about his writing is that he is always pastoral in tone. He is writing about the Lord’s Prayer because he thinks it is an important part of our lives as Christians. He wants us to understand what we are praying and the context of historic Christianity that has used the prayer historically as well as the historic 1st century culture when the prayer was originally taught. 

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Summary: 16 Letters to his Godson about virtues.

Maybe I am just getting old. But as I spend more time studying spiritual formation, both for my own benefit and to assist others in their own spiritual development, the more that I think the church as a whole has lost the thread of the development of character and virtue as an aspect of Christianity.

I know there are some good reasons for this loss of interest in virtue. Virtue and behavior management has been used to be socially and personally controlling. It has focused on cultural and encouraged a belief in white supremacy. It has been misused to prop up powerful people that lacked character for utilitarian reasons. But with the loss of authority around virtue and the loss of focus on virtue, individuals and communities have lost out on part of what is important about spiritual formation as both individuals and communities.

We are always christians within a culture. Our culture today is highly individualistic and while we as a Church should push back against that in many ways, we cannot pretend that the individualism of culture does not impact the church. Part of what this means is that we cannot assume that the older generation will automatically work toward the training of younger Christians. The older concept of godparent has been lost in part because of the mobility of our society.

In the fairly lengthy introduction to The Character of Virtue, Samuel Wells, the father of the godson being addressed by Hauerwas, gives a background not just on the letters to come, but the concept of godparent and how Hauerwas in particular came to be the godparent of a child in a different country. Because of the distance, Wells asked Hauerwas to write a letter a year on the anniversary of his godson’s baptism, about a different virtue.

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Summary: Short focused chapters on the meaning of the Apostles’ Creed.

I have been more focused on catechesis (the training and instruction about matters of Christian faith) over the past several years as I have both become more liturgical in  theological bias and more focused on spiritual formation.

Discipleship (which in some ways is another way of thinking of catechesis), means growing to be more like Christ. It is not about becoming a particular culture or look or personality or knowing certain things, but it is about growing to become more like Christ.

Part of what I have become convinced is that we should not be training people to avoid sin, although I am not denying the reality of sin or the harm that it does, but training them toward right desires. I think porn is one of the most simple ways of illustrating this, I have heard from many that their desire to consume porn could not be managed away. Knowing porn was bad for them and simply trying to be better was not what has worked for many that I have talked to. Understanding the subject of the porn as created in the image of God and distorting the goodness of sex and their bodies for the titillation of others, usually strangers, by my anecdotal evidence, seems to be more effective. The right understanding of good things and the right desire for those good things is more important than personal desire to not do wrong.

What does that have to do with the Apostles’ Creed? The Apostles’ Creed is one of the oldest distillations and positive affirmations of the Christian faith. The Creed was likely first used as a baptismal statement of faith. An affirmation of what we believe and who we believe in. The Apostles’ Creed is a positive statement. If you know some church history you can see where some of those statements are blocking false beliefs, but it is mostly about what we positively believe.

Ben Myers is setting out a straight forward, exploration, sometimes word by word, of what the Apostles’ Creed means. It is not super long. The chapters are short. It would make a very good small group study or personal devotional reading. Just in the past couple years I have read books on the creed by Hans von Balthasar, Derek Vreeland and JI Packer and attempted a video series on the Apostles’ Creed with a small group.

Of the books I have read on the Creed, none have been horrible, but Myers’ book on the Apostles’ Creed is the one I would recommend first. There are a couple of reasons,

1) it is ecumenical. The biggest problem with von Bathasar and Packer’s books on the creed where they were assuming either Catholic or Reformed understandings of Christianity. Meyers is a Protestant and probably has a few statements that are too Protestant for Catholic or Orthodox readers, but he does not, as Packer does, complain about other streams of Christian faith’s understanding of Christianity while explicating one of the most important ecumenical statements of faith.

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Summary: Detailed biography about a historical figure that most know very little about.

Harriet Tubman is a figure that almost everyone knows, but most know little about outside of her work helping slaves escape. The most striking to me initially is that Harriet Tubman lived until March 1913. Like many slaves Tubman was not sure when she was born, but most estimate that it was sometime in 1822. The length of her life was long, although her mother lived about the same length of time and her father not much less.

My grandfather, was born the year before Harriet Tubman died. I intellectually know that slavery legally ended in 1865, but the personal connection to my grandfather, who passed away in 2005, means that as someone in the middle of my life, I really only have to go back two lives to be connected to slavery.

Harriet Tubman is fascinating. A small woman, and one that suffered a serious head wound from abuse of a slave owner early in her life that caused life long problems, Tubman lived a life of service. Through her work with the Underground Railroad, she helped about 70 slaves to escape directly and assisted with the escape of another 50-60. This is not as many as her legend suggests, but her courage to return at least 13 times to assist slaves to escape is important. However, her story does not stop there.

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Summary: An American man in Paris has a hard time choosing between his fiance and a beautiful Italian immigrant. 

One of my reading goals this year was to read some of James Baldwin’s fiction. Giovanni’s Room is my first of his fiction book. Baldwin is an incredible writer. I have appreciated his non-fiction writing for its clarity and intelligence and passion. Baldwin’s fiction writing is lyrically beautiful. I will definitely read more, but the actual characters and story in Giovanni’s Room were not my cup of tea.

The protagonist, David, is nearly 30. He is living in Paris without much direction or purpose. The book is told skipping around in time, so we know from nearly the beginning that Giovanni is to be executed, but the reader does not know why until near the end of the book.

David gives some back story with an early gay sexual experience and his family that he is escaping from to Paris. Soon we are introduced to Hella, David’s girlfriend. When the main story really starts, she is visiting Spain to decide if she wants to marry David. While she is gone, David runs short of money and while trying to borrow money from an older gay man, Jacque. During that meeting David meets Giovanni. Jacque tries to uses David to help him pick up Giovanni, but David and Giovanni hit it off and before long they are living together. David and Giovanni appear to be happy for a while. Giovanni has a decent job as a bartender and David for a while is happy to live with Giovanni.

(Spoiler alert for the rest of the discussion)  

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Takeaway: How we read scripture and understand God impacts how we live and share the gospel with others.

Sinners in the Hands of a Loving God is the fourth book by Brian Zahnd I have read. Zahnd is a pastor and has been helpful to me over the past decade as my theology and understanding of Christianity has shifted. His own shifts have been fairly similar to mine, although he is a generation older than I am. Zahnd is a popularizer and writes personally and pastorally, and I mean that as a complement. Academic theologians and biblical scholars are important, but in order for the academic work to impact the church, pastors and popularizers need to take the insights of the academics and put it into language and structure that are understandable to the rest of us.

In a somewhat similar way to how Rachel Held Evan’s book Inspired, was really about hermeneutics (how to read scripture), Sinners in the Hands of a Loving God is really about the theology of God with secondary theme of the problem of evil. The title, of course, is a play on Jonathan Edwards’ famous sermon. Zahnd talks about how he wrote out and may a book of Edwards’ sermon because he wanted to learn how to evangelize like Edwards. Edwards was a central character in the Great Awakening, an early American revival that swept the US and the UK a generation before the American Revolution.

Edwards was trying to illustrated the importance of becoming a true follower of Christ through the sermon, but Zahnd starts by pointing out the problem with conceiving of God not as a loving father, but as a distant wrathful deity. This split in Christianity between God as Love and God as Wrath has a long history and is still current. Zahnd spends much of the book disassembling the perspective on God, the Father, as primarily wrathful. Much of that disassembly goes back to scripture and gives a new spin on how scripture is read. He works through the genocide texts of the Old Testament, the crucifixion of Christ, Hell and a long section on the book of Revelation.

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