Vyrso is part of Faithlife, formerly known as Logos Bible Software. It provides e-books focused on general rather than professional/academic audiences. I occasionally browse the site to see if there are any deals worth taking advantage of and I found a few this time around I thought I’d share with you:
I don’t know anything about Underwood, but this line from Vyrso caught my eye, “A long-time pastor ponders why the Jesus Movement stopped moving …” This parallels my more general interest in what exactly happened to the hippies…
I love these books that provide multiple views on a subject. Some really great authors attached to this particular volume. A number of other volumes are on sale in this series for a similar price, this is the one that most interested me.
There are things I review on my blog that I think everyone will love and then there are things I post here that I think some people will love…this one is for the some people, not everybody. (It has a 5.4/10 on IMDb but only 18% on Rotten Tomatoes.)
I love slapstick comedy (think Home Alone, Baby’s Day Out, etc.) but there is very little of it being produced these days (if you are aware of some good ones I should be watching – let me know!). Mom’s Night Out falls into this category. I laughed so hard I almost cried. Sheila, my mom, and two of my sisters (Faith and Mary) were all watching it with me, I don’t think any of them enjoyed it quite as much as I did…though they may have enjoyed it more because of my near-tears laughing antics.
Mom’s Night Out is a Christian movie in the sense that it was made by Christians, but it is not a Christian movie in the sense of proselytizing. This film is funny and heart-warming and its take-away is a bit over-the-top, but hey, don’t most comedies have one of these at the end anyways?
Okay, now on to some geeky stuff I like to share and probably nobody reads… 🙂
I always like to see who they were able to line up for a movie and what they were in before…this film has some fairly well-known talent including Sarah Drew, Sean Astin, Patricia Heaton, and David Hunt.
There are also several significant actors from the Christian film industry – which are likely known by those who watch these films and not by the larger world. These include: Andrea Logan White, Alex Kendrick, Jason Burkey, and Kevin Downes.
Originally published as a series of periodicals in 1970 it was compiled into an encyclopedia in 1983 and 1985 and had further revisions in 1995 and 1997. It is to this most recent edition I refer (unfortunately, there has not been any further updates to this series).
I wasn’t sure what to expect, volumes of this sort tend to vary widely in quality. Some are reliable, academic works while others are unsubstantiated ramblings. This volume falls more in the former than latter.
Its contributors are widely varied and a fascinating lot in and of themselves. A few names I recognized:
Roland H. Bainton – Professor of Ecclesiastical History (Yale); author.
F.F. Bruce – Professor of Biblical Criticism and Exegesis (Manchester); author.
William Sargant – physician in charge of the Department of Psychological Medicine, St. Thomas’ Hospital; author.
M.C. Tenney – Professor of Theology (Wheaton); author.
There are brief summaries regarding each author and editor in the book which I found delightful to read in and of themselves.
This first volume contains a bibliography-to-die-for covering the subject material of all ten volumes. A few volumes that stuck out to me at first glance as being potentially fascinating:
E.M. Butler’s Ritual Magic (Cambridge University Press).
Joan Evans’ Magical Jewels of the Middle Ages and the Renaissance, Particularly in England (Gale).
C.G. Jung’s Psychology and Alchemy (Princeton University Press).
J. Read’s Prelude to Chemistry: An outline of Alchemy (MIT Press).
J.C. Baroja’s The World of Witches (University of Chicago Press).
H.C. Lea’s Materials Towards a History of Witchcraft (AMS Press).
Margaret A. Murray’s The God of the Witches (Oxford University Press).
Montague Summers’ History of Witchcraft and Demonology (Routledge & Kegan Paul).
H.R. Trevor-Roper’s The European Witch-Craze in the 16th and 17th Centuries (Peregrine).
Paul Boyer and Stephen Nisssenbaum’s Salem Possessed: The Social Origins of Witchcraft (Harvard University Press).
John Demos’ Entertaining Satan: Witchcraft and the Early Culture of New England (Oxford).
R.E.L. Masters’ Eros and Evil: the Sexual Psychopathology of Witchcraft (Penguin).
Aldous Huxley’s The Devils of Loudon (Harper & Row).
St. Elmo Nauman’s Exorcism Through the Ages (Philosophical Library).
Paul Carus’ History of the Devil and the Idea of Evil (Open Court).
Richard Emmerson’s Antichrist in the Middle Ages (University of Washington Press).
F.R. Johnson’s Witches & Demons in History and Folklore (Johnson N.C.).
Jeffrey Russell’s Lucifer: the Devil in the Middle Ages (Cornell).
Jeffrey Russell’s Satan: the Early Christian Tradition (Cornell).
William Howard Woods’ History of the Devil (Putnam).
Reginald Thompson’s The Devils and Evil Spirits of Babylonia (AMS Press).
A.L. Herman’s The Problem of Evil and Indian Thought (Orient Bk. Dist.).
Wendy O’Flaherty’s The Origins of Evil in Hindu Mythology (University of California Press).
Richard Stivers’ Evil in Modern Myth and Ritual (University of Georgia Press).
K. Amis’ New Maps of Hell (Arno).
R. Cavendish’s Visions of Heaven & Hell (Harmony/Crown).
Kaufman Kohler’s Heaven and Hell in Comparative Religion (Folcroft).
Jacques Le Goff’s The Birth of Purgatory (Chicago University Press).
John Macculluch’s The Harrowing of Hell: a Comparative Study of an Early Christian Doctrine (AMS Press).
Bernard McGinn’s Visions of the End: Apocalyptic Traditions in the Middle Ages (Columbia University Press).
James Mew’s Traditional Aspects of Hell (Gale).
D.L. Sayers’ Hell, Purgatory (Penguin).
H.B. Swete’s The Apocalypse in the Ancient Church (Macmillan).
Daniel P. Walker’s Decline of Hell: Seventeenth Century Discussions of Eternal Torment (University of Chicago Press).
David Aune’s Prophecy in Early Christianity and the Ancient Mediterranean World (Eerdmans).
A. Guillaume’s Prophecy and Divination among the Hebrews and Semites (Harper & Row).
E. Howe’s Astrology: The Story of its Role in World War II (Walker).
Wilhelm Wulff’s Zodiac and the Swatsika: How Astrology Guided Hitler’s Germany (Arthur Barker).
C.G. Jung and R. Wilhelm’s The Secret of the Golden Flower (Harcourt, Brace and World).
Carl Jung’s Synchronicity: an Acausal Connecting Principle (Routledge & Kegan Paul).
F. Altheim’s A History of Roman Religion (Dutton).
Henri Frankfort’s Ancient Egyptian Religion (Harper & Row).
W.K.C. Guthrie’s The Greeks and their Gods (Beacon Press).
Georgia Pesek-Marous’ The Bull: A Religious and Secular History of Phallus Worship and Male Homosexuality (Tau Press).
L. Spence’s Myths and Legends of Ancient Egypt (Harrap).
George W. Cox’s Mythology of the Aryan Nations (Kennikat).
E.A.W. Budge’s The Book of the Dead (Universal Books Company).
J.G. Griffiths’ The Origins of Osiris (Argonaut).
E.O. James’ The Cult of the Mother Goddess (Praeger).
H. Licht’s Sexual Life in Ancient Greece (Greenwood).
S.G.F. Brandon’s Creation Legends of the Ancient Near East (Verry).
S. Langdon’s The Babylonian Epic of Creation (Clarendon Press).
Joan O’Brien and Wilfred Major’s In the Beginning: Creation Myths from Ancient Mesopotamia, Israel, and Greece (Scholars Press).
Edward Westermarck’s A Short History of Marriage (Humanities).
Philippe Aries’ Western Attitudes Towards Death: from the Middle Ages to the Present (Johns Hopkins).
S.G.F. Brandon’s The Judgment of the Dead (Scribner).
John Hick’s Death and Eternal Life (Harper & Row).
J.M. Clark’s The Dance of Death in the Middle Ages and the Renaissance (Jackson).
L.P. Kurtz’s The Dance of Death and the Macabre Spirit in European Literature (Gordon Press).
Peter Armour’s The Door of Purgatory: a Study of Multiple Symbolism in Dante’s Purgatorio (Oxford University Press).
E.G. Gardner’s Dante and the Mystics: a Study of the Mystical Aspect of the Divina Commedia (Haskell).
R.D. Gray’s Goethe the Alchemist (AMS Press).
David Bindman’s William Blake: His Art and Times (Thames & Hudson).
Ronald Grimes’ The Divine Imagination: William Blake’s Major Prophetic Visions (Scarecrow).
Richard Carlisle’s (editor) The Illustrated Encyclopedia of Mankind (Marshall Cavendish).
R. Cavendish’s King Arthur and the Grail: The Arthurian Legends and Their Meaning (Taplinger).
Sabine Baring-Gould’s Curious Myths of the Middle Ages (Oxford University Press).
K.M. Briggs’ An Encyclopedia of Faeries (Pantheon).
Basil Cooper’s The Vampire: in Legend, Fact, and Art (Robert Hale).
Basil Cooper’s The Werewolf: in Legend, Fact, and Art (Robert Hale).
Paul Newman’s The Hill of the Dragon: an Enquiry into the Nature of Dragon Legends (Rowman).
W.F. Albright’s Yahweh and the Gods of Creation (Eisenbrauns).
Alexander Heidel’s Gilgamesh Epic and Old Testament Parallels (University of Chicago Press).
Donald Leslie’s The Survival of the Chinese Jews (Humanities).
James H. Lord’s The Jews in India and the Far East (Greenwood).
D.S. Bailey’s The Sexual Relation in Christian Thought (Harper & Row).
Lawrence Besserman’s The Legend of Job in the Middle Ages (Harvard University Press).
James Gaffney’s Sin Reconsidered (Paulist Press).
A.D. Nock’s Early Gentile Christianity and its Hellenistic Background (Harper & Row).
J.A. Phillips’ Eve: The History of an Idea (Harper & Row).
Norman Powell-Williams’ The Ideas of the Fall and of Original Sin (Longmans).
Bruce Vawter’s Job and Jonah: Questioning the Hidden God (Paulist Press).
I. Engnell’s Studies in Divine Kingship in the Ancient Near East (Allenson).
Heinrich Dumoulin’s A History of Zen Buddhism (Pantheon Books).
Mary Boyce’s (editor) Zoroastrianism (Barnes & Nobles Imports).
M. Anesaki’s History of Japanese Religion (Tuttle).
C.H. Gordon’s Ugaritic Literature (Argonaut).
M.P. Nilsson’s History of Greek Religion (Greenwood).
H.J. Rose’s Ancient Roman Relgiion (Hutchinson).
T.C. Allen’s The Egyptian Book of the Dead (Chicago University Press).
J.H. Breasted’s Development of Religion and Thought in Ancient Egypt (Peter Smith).
E.A.W. Budge’s Egyptian Heaven and Hell (Open Court).
Brian Branston’s Gods and Heroes from Viking Mythology (Schocken).
E.O. James’ The Ancient Gods (Putnam).
Gilbert Murray’s A History of Ancient Greek Literature (Folcroft).
Slater Brown’s The Heyday of Spiritualism (Hawthorn).
C.E. Hansel’s ESP & Parapsychology: A Critical Re-evaluation (Prometheus Books).
F. Pdomore’s Modern Spiritualism (E.J. Dingwall).
Morton Kelsey’s God, Dreams and Revelation: a Christian Interpretation of Dreams (Augsburg).
Leo Oppenheim’s The Interpretation of Dreams in the Ancient Near East (American Philosophical Society).
F. Fordham’s An Introduction to Jung’s Psychology (Gannon).
Erich Fromm’s The Greatness and Limitations of Freud’s Thought (Harper & Row).
E.J. Dingwall’s (editor) Abnormal Hypnotic Phenomena: a Survey of Nineteenth Century Cases (Barnes & Noble).
Stefan Zweig’s Mental Healers: Franz Anton Mesmer, Mary Baker Eddy, Sigmund Freud (Ungar).
Shane Leslie’s St. Patrick’s Purgatory (Burns and Oates).
J. Ancelet-Hustache’s Master Eckhart and the Rhineland Mystics (Harper & Row).
Edmund Beaman’s Swedenborg and the New Age (AMS Press).
Robert L. Moore’s (editor) Carl Jung and Christian Spirituality (Paulist Press).
F. Neilson’s Teilhard de Chardin’s Vision of the Future (Revisionist Press).
David Bakan’s Sigmund Freud and the Jewish Mystical Tradition (Schocken Books).
Ernest Bates and J.V. Dittermore’s Mary Baker Eddy: The Truth and the Tradition (Halsted Press).
Lawrence Foster’s Religion and Sexuality: Three American Communal Experiments of the Nineteenth Century (Oxford University Press).
Handbook of the Oneida Community (AMS Press).
H. Henson’s Oxford Group Movement.
Tom Driberg’s The Mystery of Moral Re-Armament (Knopf).
George R. Scott’s The History of Corporal Punishment: a Survey of Flagellation in its Historical, Anthropological and Sociological Aspects (Gale).
George H. Williams’ The Radical Reformation (Westminster Press).
Lynn Dumenil’s Freemasonry and American Culture, 1880-1930 (Princeton University Press).
Of the articles contained in this first volume I find the following particularly interesting:
Aberdeen Witches – Witches in Scotland, what is myth, what is fact, executions.
Agrippa – Involved in the occult.
Ahriman – The evil god of Zoroastrianism.
Aix-En-Provence Nuns – A group of nuns in the 17th century allegedly possessed by demons.
Alchemy – Attempts to turn base metals into gold and to perfect the individual.
Alexander the Great – The facts and the legend.
Angels – From Jewish and Christian belief.
Animals – All about their relationships with the spiritual – e.g., those that are sacred.
St. Anthony – Experienced apparent demonic attacks.
Aphrodite – Greek Goddess of love.
Apollo – Greek god, the oracle at Delphi was his.
Apple – It’s religious meaning goes far beyond Jewish/Christian thought.
Arthur: The Once and Future King – You know, King Arthur.
Asmodeus – A demon found in the book of Tobit.
Astarte – Queen of Heaven, regularly led Jews away from Yahweh, also known as Ishtar and Aphrodite.
Astrology – Predicting the future from the sky.
Overall I was happy with the Encyclopedia, but let me note two areas of disgruntlement.
The more minor involves the section on Astrology, which while decently long was still fairly confusing as far as how the system worked. I could have spent more time in it figuring it out, but I wasn’t that interested.
The more major one is the tendency of some secular historians to recast religious beliefs from their own perspective. I can’t remember where, but at least once (it may have been in angels) I noticed a significant disconnect from what those who practice Christianity would say about a belief and how it was presented.
This sort of playing loose and reinterpreting religious beliefs in a way that is outside what the practitioners of that religion would state as their belief is disconcerting. I don’t mind if it is done with a disclaimer and an explanation of how those within the religion would have viewed the matter, but when the external view is imposed without disclaimer it raises concerns for me – namely, how can I trust that you (the author) are providing me with a real account of other religions? If you cannot represent the beliefs of a major, well-known religion accurately, how do I know you have not misrepresented other, lesser-known religions?
This is a major concern – but it is something found in so many books that I can’t write the volume off for this reason alone – I simply take the article with a grain of salt…kind of like Wikipedia.
This trend seems to be most pronounced among scholarly authors (who, imho, sometimes get too big for their britches) but, thankfully, it appears to be a declining trend (from my subjective experience) – that is, academia seems more inclined to write objectively than it did for much of the 20th century when at least some authors felt the need to reinterpret instead of report.
Yes, I used that word just because it was fun to do so. :P↩
Okay, I wrote this out largely for my own benefit…in case one day I think, “I really wish I could remember the name of that book on x I thought would be interesting to read.”↩
Again, I have no issues with reinterpretation, I am interested in postmodern thought, etc., I only complain when the interpretation given is stated as if it where the de facto interpretation and thus the belief is significantly misrepresented.↩
On occasion I receive screener copies of films (these days they tend to be digital rather than physical) and usually these are Christian films. I have a love/hate relationship with the Christian movie industry. I want to see good Christian films but the vast majority are crap so when I received the screener for The Song I didn’t set my expectations high – I was pleasantly surprised.
The Song tells the story of Jeb King (Alan Powell), a singer/songwriter who marries Rose (Ali Faulkner), the woman of his dreams, but almost loses her as well as his young son in the pursuit of fame, fortune, and fun – the last primarily in the person of a talented and free spirited musician – Shelby Bale (Caitlin Nicol-Thomas) who joins his tour as the opening act.
The first few minutes of the film are underwhelming and confusing. Telling the story of Jeb’s father Dave – a famous singer/songwriter in his own right – it lacks any narration and covers a large span of time – I found it downright confusing.
The acting throughout the film is solid and sometimes ventures into greatness with occasional lapses into mediocrity.
The film claims to be inspired by the Song of Solomon – it might be more accurate to say that it is based off of the life and writings of King Solomon (traditionally Ecclesiastes, Proverbs, Song of Songs, and some of the Psalms). This could be a recipe for disaster – far too many Christian films skimp on the story and are heavy-handed with the sermonizing – but not The Song.
Instead the song is a genuinely innovative take on King Solomon. It has many subtle references to the story of Solomon (one of the less subtle being that Jeb’s father is David and they both share the last name King) and maintains the overarching themes of Solomon’s life and teachings but with a freedom that allows the story to stand on its own.
There are also a number of times in which Jeb voices over the film with readings from Solomon’s teachings which specifically apply to and illuminate the relevant scene – one of the more powerful being the reading of Solomon’s warning against the adulterous woman.
Ohh, and did I mention the music is catchy? I’m not a musician, but to my untrained ear several of the songs where quite enjoyable.
If you are looking for a fun and thought provoking film, The Song is worth trying. It does contain mature themes (alcohol, drugs, violence) so I wouldn’t recommend it for young children (besides the intricacy of the story and allusions would go over their heads and they’d lose interest) but for teen and adult audiences it should be an enjoyable option.
If you do watch the film I’d like to know what you think of it. Did you like it? What were your favorite allusions to Solomon’s life and writings? What would you have done differently?
Ohh, and P.S., its currently available at your local Redbox…at least it is at mine!
They Like It Too
I’m not alone in my appreciation of the film. While Rotten Tomatoes find the critic rating at only 29% the audience rating indicates 91% enjoyed the film. The IMDb gives it a Metascore of 42/100 while the audience gave it a 5.6/10 and it received a 6 from Metacritic. These numbers aren’t amazing – but they aren’t horrible either.
By comparison, the recent Left Behind movie has a 2% rating from the critics on Rotten Tomatoes and a 47% audience rating. On IMDb Left Behind has a 3.1/10 from the audience, a Metascore of 12/100 and Metacritic gives it a score of 25!
I just completed Thomas F. Madden’s The New Concise History of the Crusades, a nice hardcover edition published by Barnes & Noble in 2007. The main text clocks in a little over 200 pages and it covers the earlier crusades in some detail with attention also given to various crusades within Europe and a brief analysis of the impact of the crusades in the conclusion.
I had previously read James Reston Jr.’s Warriors of God: Richard the Lionheart and Saladin in the Third Crusade, which I enjoyed thoroughly in spite of some obvious biases and liberties taken throughout the volume. I found Madden’s work similarly satisfactory – though again leaving me with a feeling that I read material written from a specific direction and implying certain things I, as a amateur, am not qualified to comment upon.
The two works may be complementary, in that Madden and Reston Jr. seem to be coming from somewhat opposing perspectives, enough so that Madden specifically calls out Reston Jr.’s work as “simply retell[ing] a story that crusade historians have long ago discarded.” (pg. 217)
The features of the book which I enjoyed the most where its fluid narrative which maintained a good level of readability while addressing complex situations spanning hundreds of years. The book also includes some beautifully clear (black and white) maps of the crusades which are extremely helpful, in my opinion, in understanding where everything occurred.
What disappointed me in the work is that Madden seems to be trying to provide some social commentary on contemporary Christian/Islamic relations but fails to do so clearly enough. I can infer his meaning, as others have done – but I would have liked such an analysis to have been more thorough or abandoned completely.
I looked at several reviews of the work to ensure it wasn’t overly biased, and it appears that it falls within acceptable boundaries of diversity in opinion among scholars. I’ve included links to those reviews below.
I’m always stumbling around looking for new musical artists…and Spotify surfaced a band called Water Within. I’d never heard of them and their songs all had well under 2,000 listens – indicating they aren’t very popular. Usually this means that they aren’t very good…but on rare occasions…such as this one…it means they are amazing and just haven’t made it big yet [but I’m betting they will.]
Their music reminds me of JJ Heller’s earlier albums, though lyrically I can’t place them, perhaps somewhere near Michael Card…so fuse Heller and Card together in your mind and you might get something close to Water Within.
Anyways, I’ve been listening to their album Unlocked and there have been several songs I’ve enjoyed but Better Off Broken knocked my socks off…ok…I wasn’t wearing socks, but if I was…
Seriously, this is my new favorite song…Listen to it and read the lyrics (I listened to the song and wrote up the lyrics, so there are probably some discrepancies between the actual words and what I have).
[Sidenote: While the lyrics are sad, the music is upbeat…and they make it work.]
[Sidenote 2: Calvary Community Church’s (where I pastor) slogan is Broken people growing together communicating the idea that all of us are in need of a Savior and that one of the primary ways God grows us is through deep community]
My scars are so visible.
How can I help but notice
My mind holds tragic memories
Its hard to keep my focus
Who do I think I am
Doubting your voice when
You say you make all things new
Why do I think I can stand
On paperthin pride that denies
That i need you
I’m crying out
Come in tear down these walls
I can’t do this alone
I’ve been so lost
I need to come home
Break through all of the scars
Heal me as only you can
I’ve tried to fix myself
But I’ve found
I’m better off broken
So worn out
So weak now
Your strength in me
Makes me need you
I’ve been wounded
The death of me
Lets you shine through
Who do I think I am
Trying to heal a heart
That deceives itself
Why do I think I can stand
When I’m on my face
Oh God, I need your help
I’m crying out
So worn out
So weak now
Your strength in me
Makes me need you
I’ve been wounded
The death of me
Lets you shine through
Better off broken (repeated w/variations)
If I’m fixed just break me
If I’m broken then take me
And make me whole again
This is restoration
When I’m lost come find me
When I’m found refind me again
The power of restoration
I’m crying out
Come in tear down these walls
I can’t do this alone
I’ve been so lost
I need to come home
Break through all of the scars
Heal me as only you can
I’ve tried to fix myself
But I’ve found
I’m better off broken
I am skeptical of the idea, popular especially among evangelical Christians, that society is in a sharp downward spiral – particularly American society. This has resulted not from reading one or two specific volumes but from reading a wide variety of historical literature…and it comes not from volumes attempting to make such an argument but from volumes which incidentally address moral issues in their historical accounts. [Incidentally, my interest in history has revolved for some time to some extent around an understanding of the sociological and psychological…particularly, in understanding the differences, similarities, causes, and effects of behavior in the past and the present…]
[I think elder generations look at younger generations frequently and abhor their moral degeneracy (e.g. profanity, sexual looseness, school violence) while younger generations gaze in confusion and disgust at the moral lapses of the elder generations (e.g. racism, genocide, hypocrisy). I’m not sure either is inferior or superior to the other, rather I hypothesize that history is somewhat cyclical and that the changes reflect difference emphases on moral depravity rather than an increase or decrease in overall depravity.]
Add to this pile an example par excellence in Anthony Summers’ tome Official and Confidential: The Secret Life of J. Edgar Hoover. Summers takes several years to write each of his books, spends a massive amount of time researching and interviewing as he prepares the volumes, and the sheer amount of knowledge he manages to acquire in this process is clear in this volume in the text itself but also in the extensive end-notes and bibliographical sources he provides.
Let me share just a few representative examples out of so many that this volume contains of moral degeneracy:
There was something really wrong with John F. Kennedy. He was addicted to sex or women or something in a way I’ve seldom heard before (e.g. far worse than Bill Clinton)…I knew he had been one to ‘sleep around’ but I had no idea the extent…nor the reckless way in which his actions endangered the nation (nor that it included prostitutes). [This was apparently a pervasive issue for the Kennedy’s, Joe Kennedy’s (the father) sexual exploits are well-known, and Robert Kennedy doesn’t emerge unscathed either.]
While still controversial, it seems fairly clear, that for all Martin Luther King Jr.’s positive attributes and accomplishments that he also was a frequent philanderer. As a pastor, I find this especially disconcerting. [The evidence for these sexual improprieties was presented to newspapers – for JFK, MLK, etc. but at this time would not be printed or acknowledged…which to me raises the question – how much have these sort of things increased in frequency and how much where they simply ignored in the past?]
Summers makes a strong case that J. Edgar Hoover persecuted homosexuals so vehemently because he himself was one and wanted to reduce suspicions regarding his own sexuality via this persecution. Further, Hoover appears to have been involved in pedophiliac relationships with teenage boys. [It is worth noting that homosexuality is not a cause of pedophilia. Pedophilia is frighteningly common among heterosexuals.]
The overwhelming prevalence of bomb threats and actual bombings (domestic terrorism). [Compare this especially to the school shootings of contemporary society.]
The prevalence of organized crime and its close ties with many significant political figures (including Hoover, JFK). [Gang violence is horrifying, but I have high doubts that the level of sophistication is anywhere near that achieved by the mafia in its heyday.]
The extent of wiretapping, strong-arming, blackmail, violence, and other techniques to quell political opponents. [While I won’t make any excuses for the extent of contemporary abuses of power in observing American citizens by governmental powers, I will note that it appears to be largely passive in nature whereas in the past it was oftentimes active (and violently so).]
The extent to which racism permeated official government institutions as well as society at large. [Traditionally northerners sometimes perceive racism as a ‘Southern’ problem – but racism was deeply embedded in the north as well…and sadly, is still a much bigger problem than we oftentimes care to admit…if you doubt me, see the Newark (New Jersey) riots of 1967.]
The hypocritical behavior of many of our best leaders. [I am not upset that these individuals, for example, were excessively profane and vulgar in their speech, but rather the hypocritical manner in which they publicly derided such behavior while privately engaging in it to the hilt.]
The many disconcerting questions remaining around the deaths of John F. Kennedy, Robert Kennedy, Martin Luther King Jr., Marilyn Monroe, and even J. Edgar Hoover – questions which raise the possibility of involvement by government officials (sometimes at the highest levels) as well as organized crime (in collusion with government officials). [The implications here are that the government was potentially not nearly as controlled by democratic principles as we would like to imagine. See also the prevalence of organized crime mentioned previously.]
Reading this list should clue you in that this read is not entirely pleasant and for those who find profanity disturbing in their reading – this book is not for you. The profanity while historically accurate (e.g. direct quotes) is pervasive…and while Summers never seeks to titillate in describing the sexual behavior of various individuals, the presence of immoral sexual behavior is also pervasive.
My main suggestion, should the book be rewritten is that some of the material be moved into the end notes. For example, Summers gives numerous in-text examples of how individuals perceived other individuals (e.g. how JFK and Nixon perceived J. Edgar Hoover and vice versa), a representative example or two could be given and an end note then referenced which provides the more exhaustive list that is currently in-text.
[Let me conclude by noting what I believe is the ‘take-away’ from my hypothesis that society tends to run in a circular manner of immorality, in which the shape of immorality changes from generation to generation rather than the amount of immorality (and I do think there are exceptions, I just think we are horribly inclined to view every other generation as ‘worse’ than ourselves b/c their immorality is different than our own). I do not mean this to be a ‘then we shouldn’t worry about our own immorality.’ Rather it is a call to mind our own immorality…rather than focusing on other’s, or as Christ told us – to take the log out of our own eye before attempting to take the speck out of another’s.
It is easy for individuals in each generation to become incensed at those in another for the failures they have or are committing morally…and doing so puts the generations at odds…but this stirs up anger and resentment and does nothing to clear up the issues of immorality.
In general, we would do better to remove judgment on whose sin is worse and instead focus on what the sins of our generation are and how we can address them.]
[For those interested in examining, proving, or disproving my hypothesis, a few of the other works which have been influential in my forming these conclusions include (a) Christian Scripture (compare what is taught versus what is lived), (b) John Toland’s Adolf Hitler, (c) John Toland’s Empire of the Rising Sun, (d) William Shirer’s Rise and Fall of the Third Reich, (e) Jeff Shaara’s Revolutionary War (Rise to Rebellion, The Glorious Cause) and Civil War (Gods and Generals, The Last Full Measure) novels, and (f) H.W. Brand’s The Money Men.]
Bill Gates has a long history. I remember reading a biography of him when I was a teenager. At that point Gates was both respected and hated. Microsoft had an iron fist on much of the software market in so many ways and used its weight to crush opposition. Since then Gates seems to be a different man – a much more caring and philanthropic man.
It may have been an article in Newsweek I read a few years back that talked about Melinda Gates (Bill’s wife) and the significant influence she has had upon him positively in these regards. Whatever the reasoning, I have a lot of respect for what Gates is doing these days in a variety of fields – not the least of which is battling disease.
As part of this battle Gates has launched a “Mosquito Week” on his blog to go alongside the well-known “Shark Week” that debuts each year on television (and which I never watch) in an attempt to raise awareness of the threat mosquitoes pose.
He includes a fascinating infographic which I’ve embedded below. HT to Andrew Vogel for posting it via Facebook and thus bringing it to my attention.
I am preparing for a new series of sermons and leading a small group through the Gospel of Luke. Right now I’m refreshing my big picture understanding – so I’ve just finished reading through the entirety of Luke in J.B. Phillips’ translation.
It occurred to me that this translation is quite good but not well-known and so I wanted to share it with you. 🙂
In my personal studies of Scripture I have found I can sometimes go into “automatic” mode when reading Scripture – a mode that feels like it already knows what the text is saying or even worse that just wanders off elsewhere while my eyes still parse the text.
To overcome this dilemma I frequently use different translations of Scripture. I tend to do devotional reading in a single version over a period of time – till it has become familiar and then move to another translation – and so on. After a while away from a translation I find the words are again crisp and fresh.
When I’m preparing a sermon I like to read from as many different translations as possible. While there are various levels of literal fidelity to the original languages in translations, every translation is to some extent an interpretation or commentary upon the Scriptures. Reading different versions highlights the different ways different individuals have thought about these particular passages in a concise way which can then be further explored via commentaries and other resources.
J.B. Phillips was an Anglican clergyman who began translating some of the Scriptures into “modern” language during World War II. His ministry was in a heavily bombed area and the translation occurred under this recurring threat.
His translation was well-liked, among his admirers being C.S. Lewis. He also saw his translation being used “authoritatively” and felt that it was not good enough so he went about retranslating it.
Phillips completed the entire New Testament as well as some books of the Old Testament. His NT is best known.
Throughout his life he struggled with depression and reflects a theological perspective more reminiscent of William Barclay’s “liberal evangelical” than fundamentalist or evangelical generally.
As I noted earlier, I read from numerous translations – I’ve spent time with the KJV, NKJV, NIV, NLT, ESV, HCSB, LEB, The Message, The Living Bible – and the list could go on for quite some time.
I do not necessarily see one translation as superior to the other but each providing insights that another may not have been able to highlight. I use the ESV, LEB, NASB when working with the details, but utilize the NLT and NIV when working more big picture.
So, I am not suggesting this should be your bible – but that it is a good bible. If you come across passages that sound different from what your more literal bible says – compare them, do some research – one often learns fascinating things because of the differences in translation.
I find Phillips’ translation to be fairly literal overall but at times it strays significantly into thought-for-thought territory. The language is contemporary and has that British flare to it which brings a different taste than our American translations.
Phillips’ is good at making the text flow and showing the connections between texts. If your translation feels a little stale – give it a try – or any one of the numerous other excellent translations/paraphrases out there…just know what you are getting (e.g. The Message is a very free-from paraphrase, I still think it has a place, but it is for that place and not every place).
The NIV and the HCSB are both mid-way translations, somewhere between the fairly strictly literal approach of the ESV/NASB and the dynamic/thought-for-thought translations like the NLT/Living Bible.↩
Cairn University held its second annual Church Leaders’ Conference today and I attended along with two parishioners – John Broglin and Kiki Mackey (my sister-in-law). We left together from CCC at 8:45 am and arrived a few minutes later at Cairn. The conference was being held in Chatlos Chapel, a few Biblical Learning Center classrooms, and the lobby outside of the chapel. I attended the conference last year as well and you can see my thoughts on that conference here.
Once again the process of registration was speedy – taking only a few seconds. We picked up lanyard name tags, a Cairn bag with a few items (pen, program, index card, and a brochure for Cairn’s MAR, MDIV, and THM degree offerings). Then it was off to a second table where we were offered our choice of Cairn coffee or travel mug and a book (Does Grace Grow Best in Winter? by Ligon Duncan with J. Nicholas Reid).
Then it was over to the continental breakfast – which again included donuts, mixed fruits, danishes, and so on along with a number of hot/cold beverages. I’m a pretty simple guy and enjoy a good continental breakfast – and this satisfied me fully. They also opened Chatlos Chapel for us so we could sit down while eating (which was a step up from last year I appreciated).
By 9 am everyone had filed into Chatlos Chapel and Benjamin Harding along with a string quartet (consisting of Cairn students) led us in musical worship. We stood together and sang Bless the Lord (Matt Redman) followed by a hymn (the title of which I cannot recall) and then Bob Kauflin’s O Great God.
Jonathan Master briefly introduced our speaker, Dr. J. Ligon Duncan, a well-known pastor, professor, and author. I wasn’t as familiar with him as last year’s speaker – R. Kent Hughes – but having been so pleased with the previous year’s conference, I decided to attend again (and am glad I did).
Duncan gave an hour long sermon on Ministry in the Midst of Suffering utilizing a number of passages throughout the Old and New Testaments (such as Nehemiah 9:27, Job 2:13, Ephesians 3:13, 2 Tim. 1:8-9, 2:3, 4:5; Hebrews 2:10; James 5:10,13; 1 Peter 2:19-21, 5:9-10).
We had a brief break from 10:30 am to 10:45 am and I scooted off to one of the lesser-known bathrooms at Cairn to skip the lines. We now had the opportunity to choose between several different parallel sessions. The options were “Discipling Your Family Through Personal Suffering” (Pastor Rob Burns), “Bouncing Back from Burnout” (Pastor John Stange), “No Graven Image: Suffering and How We Think of God” (Curtis Hill), or “Suffering as God’s Discipline” (Dr. Jonathan Master).
I chose to attend Stange’s Bouncing Back from Burnout, first b/c Stange is a local pastor and I don’t get the opportunity to hear others speak frequently – so I wanted to take advantage of the opportunity. Secondly, b/c I’ve been through some suffering in my life which is conducive to burnout along with being the sort of personality that tends towards burnout.
Stange’s session was informative. Stange is a light-hearted speaker who manages to intertwine humor with the ‘serious stuff.’ He used ample illustrations from his own life and stories from Luke 9 and 10 to anchor his thesis – that burnout usually occurs when we become more invested in doing for Christ than delighting in Christ. My favorite quote from the session was, “You don’t have to attend every argument you are invited to…when you argue with a baby, both you and the baby look stupid.” While humorous, it also portrays some frequently forgotten truths…I’ll let you figure out what they are.
Kiki attended the session with Stange while John attended Rob Burns’ session – which he enjoyed and shared his notes with me – and I found them useful and encouraging as well.
Lunch was cold hoagies, fruit and vegetable salads, chips, pretzels, brownies, cookies, hot/cold beverages, and so on. A satisfying meal and a great opportunity to discuss with other attendees.
Dr. Todd Williams dropped in briefly to greet us and encourage us that Cairn deeply believes in its role as support to rather than replacement of the church and that it encourages all its students – whether pastoral or business (or education, social work, counseling, and so on) majors to be actively engaged with the church throughout their lifetimes.
Benjamin Harding again led us in musical worship – this time we sang Bancroft’s Before the Throne of God Above and Keith Getty and Stuart Townend’s In Christ Alone – two of my favorite songs.
Dr. Duncan spoke from perhaps 1:15-1:20 till 2:15-2:30 pm. There was a ten minute period in which everyone was encouraged to pray with those at their table for one another and the sufferings we are/will encounter and strength to glorify God in the midst of them.
Then Dr. Master asked attendee submitted questions of Dr. Duncan from 2:30 to 3:00 pm. I had almost skipped out on this part – but am glad I didn’t. Duncan addressed quite thoroughly several important topics including pastoral responses to clinical depression and whether leaders should continue in leadership in the midst of struggles at home.
When it was all over we made our way back out and were greeted with another book (I got two, as I missed picking up the second around lunch time) – Thomas Watson’s (17th century) All Things For Good which he wrote as a pastor during a significant period of suffering and Preaching the Cross, a compilation by Mark Dever, Duncan, R. Albert Mohler Jr., C.J. Mahaney, John MacArthur, John Piper, and R.C. Sproul.
The new Director of Advancement (whose name I have unfortunately already forgotten) grabbed me on the way out and offered me a Cairn t-shirt – which I gladly accepted and look forward to wearing proudly and frequently.
Once again, I was greatly satisfied with the conference. It cost $25 again this year – but $25 for at least four or five hours of solid teaching, two meals, and three books (plus Cairn memorabilia) – I say that is a pretty sweet deal.
I think this is a very intelligent move on Cairn’s part to reach out to church leaders. It brings scores of leaders onto the Cairn campus where they have the opportunity to interact with faculty and staff from the University. The light touch Cairn demonstrated again this year in self-promotion again reinforced the feel that Cairn was and is sincerely interested in being a resource for church leaders and not simply in using church leaders as a recruitment tool.
Recommendations for Improvement
Some of the small items that I thought could be improved last year where improved to my delight, but there is always the opportunity for further improvement, so here are my recommendations for next year’s conference:
Last year I had commented on the feel I had that it was “Pastor’s Conference” as opposed to a “Church Leaders’ Conference” – despite the latter being the name. In one small way, this front took a step backward as some of the signage spoke of the “Pastor’s Forum” – which reinforces the idea that the conference is for pastors exclusively.
Overall, I felt the general session and breakout sessions (at least the one I attended) where more open to general audiences than last years had been, so this was a step forward.
Another item I had mentioned on this front was the lack of female attendees – last year I saw two. This year there was a small leap forward to perhaps five or eight – but the conference continued to be male dominated. I think this is unfortunate and would love to see the diversity increase significantly.
I still think that adding some vendors and giving us some time to walk through displays, etc. would be a worthwhile endeavor. Not only could Cairn charge vendors for this privilege, but more importantly, it would provide church leaders’ the opportunity to interact with vendors – and even in an internet age, finding vendors for specific products/services (especially related to ministry) is not always the easiest task and there is something to be said for face-to-face interaction and hands-on product demonstration.
Last year I had suggested more opportunity for individuals to interact with one another and share their experiences. I think a bit more of this occurred around the meals, in the breakout sessions, and so on – though I’m not sure that anything was altered. I’d still love to interact with others more, but also felt the conference was pretty packed and that it might not be feasible to jam another opportunity into the already full day.
While last year I wasn’t too excited about the main speaker going on for 2.5 hrs. throughout the day, this year I felt the length much less. The length of the speaking could perhaps be reduced to 1.75 hrs. and then points 2 and/or 3 might be implemented during that time.
If you are in church ministry and anywhere near Cairn University, I highly recommend making the Cairn Church Leaders’ Conference part of your annual schedule. It is a relaxing, edifying, and educational experience at a price one can’t beat.
Excuse my music terminology, I’m not sure I am using the right term here.↩
I’m guessing a pastor as well, but I haven’t personally interacted with Mr. Hill and the program didn’t say.↩
I assume that Cairn is attempting to bring in a wide circle of ministry leaders, but if I’m incorrect and they desire to reach almost exclusively pastors with this conference, I’d suggest that a change of name to something like “Pastor’s Conference” would make sense.↩
Perhaps I was just more aware this year, but I did notice several ethnic minorities present – which I also see as a positive move towards diversity. I know Cairn has made great steps in diversifying the student body and I’d love to see the conference reflect that diversity as well.↩