Author: Tony Reinke

Reading More, Reading More Broadly, Reading More Broadly Together

Tony Reinke Reading

“There is so much to be gained from reading, but my call is not merely for Christians to read, but to read more, to read more broadly, to read more broadly together.

Reading more makes reading easier. The more material you have been exposed to, the more you will be capable of reading. We need a grid on which to hang facts and perceptions. Reading gives us categories, and the more categories we have, and (what is more important) the more solidly these categories are fixed in our minds, the more we will be able to glean from what we read and experience.

Reading more broadly keeps us from getting into ruts. Narrow reading makes the world itself seem narrow. Broad reading reminds us that the world is enormous. It also allows us to see the same thing from different points of view.…

Reading broadly together will keep me from always being on a new crusade to the bewilderment of Christian friends. The Christian purpose of all of this reading is to glorify God. Reading alone may do this, but when we become passionate about an issue, it is nice to have company. When we have seen things rightly, others can support us. When we have missed the mark, they can correct us. It is gratifying, however, when the new viewpoint which seemed so exciting to me is adopted by the others. When I make a new discovery, it will often seem implausible for the simple fact that no one around me sees what I now see. If friends travel the same road, all is different. Those of my readers who have come to Reformation convictions understand this, if they have been lucky enough to have fellow travelers.”

—Rick Ritchie, “The Well-Read Christian: Why Bible-Lovers Should Be Bibliophiles” in Modern Reformation (July/August Vol. 3 No. 4 1994; pp 18-23).

HT: JT

Incarnation-Centered Christianity

Tony Reinke Atonement, Herman Bavinck, Incarnation, spurgeon

Occasionally I’ll catch the Metro south and ride into the heart of D.C., jump off the train and hit the retro two-story Starbucks at 7th and E with just enough remaining time in my walk to finish my venti Americano before reaching the front door of the National Gallery of Art. It’s a great museum (over 30 Rembrandts, including a00015abThe Apostle Paul).

Inside the museum I’m struck by the number of paintings and sculptures that feature Christ, very often portraying Him as a baby. Popular are portraits of the nativity, and the virgin with the Child. This is a glimpse into church history. Study the writings of the early centuries and you’ll notice that the incarnation of Christ often trumps the crucifixion in its redemptive priority. But why? Why does the manger trump the cross?

The reason, says Reinhold Niebuhr, can be traced to the influence Greek and Hellenistic philosophy on the early theology of the Church. Greek philosophy centered man’s greatest need, not around freedom from personal sin nor freedom from God’s judgment, but around freedom from human finiteness. Man is limited in his humanity, and of course Jesus’s incarnation, rather than His atonement, answers this time-eternity question. Thus, being influenced by Greek philosophy, Christians like Gregory could write: “The word became man in order that thou mayest become a god.” It’s not uncommon to find Greek-influenced statements that point to the incarnational center of redemptive history and I believe you can pick up on this theme in modern literature like in the writings of Pope John Paul II (see his Redemptor hominis [Latin: “The Redeemer of Man”] for one example).

“The issue of Biblical religion,” Niebuhr writes, “is not primarily the problem of how finite man can know God but how sinful man is to be reconciled to God” (1:147). Very true. And when the center of redemptive history moves away from the atonement to anything else, we should be aware that secular philosophy is at the wheel determining the problem of man. And that problem will sound strangely different than the problem of personal sin, for which we need a crucified Savior.

You can read Niebuhr’s argument for yourself in The Nature and Destiny of Man (Westminster John Knox, 1941), in several places but especially in 1:144—147 and 2:59—60.

The incarnation, as glorious and magnificent as it is in the divine act is in itself, cannot be separated from the atonement. The connection between the two is unmistakable in passages like Matthew 1:21, John 3:16, Romans 8:3, and Galatians 4:4-5. Herman Bavinck insightfully wrote:

The incarnation is the beginning and introduction to the work of Christ on earth, it is true, but it is not the whole meaning, nor the most important meaning of that work. It is good to try to get a true understanding and a right idea about this, for there are those who think that the assumption of the human nature itself completes the full reconciliation and union of God and man. … The incarnation of the Son of God, without anything further, cannot be the reconciling and redeeming deed. It is the beginning of it, the preparation for it, and the introduction to it, but it is not that deed itself.

The nativity paintings are a good reminder of the historicity of Christ’s incarnation. But they are also a reminder that if we center redemptive history on the incarnation we will have missed the full scope of God’s redemptive plan, most likely misunderstood the holiness of God, and failed to understand man’s greatest problem and greatest need.

Re-Reading

Tony Reinke C.S. Lewis, Reading

“The sure mark of an unliterary man is that he considers ‘I’ve read it already’ to be a conclusive argument against reading a work. We have all known women who remembered a novel so dimly that they had to stand for half an hour in the library skimming through it before they were certain they had once read it. But the moment they became certain, they rejected it immediately. It was for them dead, like a burnt-out match, an old railway ticket, or yesterday’s paper; they had already used it. Those who read great works, on the other hand, will read the same work ten, twenty or thirty times during the course of their life.”

—C.S. Lewis, An Experiment in Criticism (Cambridge, 1961), p. 2.

Religious souls need water, too

Tony Reinke Horatius Bonar, Legalism

On John 7:37 [“On the last day of the feast, the great day, Jesus stood up and cried out, ‘If anyone thirsts, let him come to me and drink’”], Bonar writes:

“Who are they who need this living water? Not heathens; not profane and irreligious; but Jews; religious Jews; engaged in the worship of God, at one of their most joyful feasts. This is remarkable.

In the fourth chapter it is to the Samaritan that he presents the cup of living water. In the book of the Revelation, it is offered indiscriminately to all, Jew and Gentile. So also in the fifty-fifth of Isaiah. But here it is to the Jew, the religious Jew. He is the thirsty one, he needs living water.

His rites, and feasts, and sacrifices cannot fill him, nor quench his thirst. He has still a deep void within,—an intense thirst, which calls for something more spiritual and divine. It is not then to the idolatrous pagan that the Lord speaks; not merely to the lover of pleasure or lust; the heedless sinner. It is to the men who frequent the sanctuary,—who pray and praise outwardly; who go to the Lord’s table. It is to them He speaks. Perhaps the thirstiest of our race are to be found among our so-called religious men,—and I do not mean the hypocrite or Pharisee,—but those who, with devout conscientiousness, attend to what are called religious duties in all their parts.

They go through the whole round and routine of service, but they are not happy. They are still thirsty and weary. This external religiousness helps to pacify conscience, but it does not make them happy. Sabbath comes after Sabbath, and finds them in their place in the sanctuary, but they are not happy. It is a form or a performance; an empty vessel. They are just where they were. There are multitudes of such in our day; in our churches; at our communion tables, To them Jesus speaks, ‘If any man thirst, let him come to me and drink.’ Duties, ceremonies, and performances cannot make you happy. They are a weariness. They leave you often more thirsty than before. But deal with Jesus, as God’s gift, as the dispenser of God’s gift,—you will find in Him the fountain of living water.”

—Horatius Bonar, Light and Truth: Bible Thoughts and Themes (Dust & Ashes, 2002), 2:250—251.

Book to watch for: God the Peacemaker

Tony Reinke Atonement, BR > IVP, Culture, Deity of Christ, spurgeon

A very important book will be published this winter and should be on your radar. In December Graham Cole’s book, God the Peacemaker: How Atonement Brings Shalom (IVP, Dec. 2009; 320 pgs), will be published in the New Studies in Biblical Theology series. 9781844743964mThis will be a valuable contribution to the discussion of how God brings peace and justice to the world through Christ’s death. In discussions on the topic of Shalom I fear the atonement is often forgotten.

Here’s the publisher’s description:

What does God intend for his broken creation?

In this book Graham A. Cole seeks to answer this question by setting the atoning work of the cross in the broad framework of God’s grand plan to restore the created order, and places the story of Jesus, his cross and empty tomb within it. Since we have become paradoxically the glory and garbage of the universe, our great need is peace with God and not just with God, but also with one another. Atonement brings shalom by defeating the enemies of peace, overcoming both the barriers to reconciliation and to the restoration of creation through the sacrifice of Christ. The “peace dividend” that atonement brings ranges from the forgiveness of sins for the individual to adoption into the family of God.

Andy Naselli wonderfully introduced the book, and interviewed Cole about it, here.

D. A. Carson, from the preface: “Few if any themes are more central to the Bible than atonement. . . . My hope and prayer is that this volume will become a ‘standard’ contribution in the field, informing and enriching its readers as to what God achieved by sending his dear Son to the cross on our behalf. Eternity itself will not exhaust our wonder at these truths. This book, I am sure, will establish many in the right direction.”

Chapters:
1. The Righteous God of Holy Love
2. The Glory and Garbage of the Universe
3. The Great Need: Peace with God, with One Another and for the Cosmos
4. Foundations and Foreshadowings
5. The Faithful Son
6. The Death and Vindication of the Faithful Son
7. The ‘Peace Dividend’
8. Life Between the Cross and the Coming
9. The Grand Purpose: Glory
10. Conclusion
Appendix: Questioning the Cross: Debates, Considerations and Suggestions

Reading Digest #7 (Sept. 3, 2009)

Tony Reinke .Reading Digest

For the past month I have not read much of anything. Hard to believe, I know. I’ve taken these summer weeks off to hang at the pool with my family rather than read intensely. The break has been invigorating (Ecc 12:12). But routines are good and this week I dive back into my reading routine.

Of all the reading schedules I’ve developed this one is the most eclectic. Over the next few weeks I will studying theology as usual, but also reading to better understand ancient myth, its cultural value, and whether there is value in Christians reading pagan myths (and what that might be). Apart from a few essays by C.S. Lewis on myth, this is largely a new field of reading for me. A couple of books on the art of reading and marking in books will be included in this round. Theologically, I’ve chosen several books and commentaries, most of which I will not be devouring slowly but scanning quickly to determine their relevance and importance.

I should note that over the months several blog readers have sent along gracious gift certificates to subsidize my reading habit (ie addiction). You support helps make this all this reading possible (ie enabled). From me to you: Thank you!

With that introduction, here is my next round of books:

MYTH AND MYTH MAKERS

The Tolkien Reader by J.R.R. Tolkien (Del Rey, 1962; 272 pgs). Specifically his chapter “On Fairy-Stories.” This book is the cheapest means to this essay.

An Experiment in Criticism by Lewis, C.S. (Cambridge, 1992; 151 pgs). Several important chapters on myth I need to read.

The Narnian: The Life and Imagination of C. S. Lewis by Alan Jacobs (HarperOne, 2008; 348 pgs).

Mythology by Edith Hamilton (Back Bay, 1998; 512 pgs).

The Norse Myths by Kevin Crossley-Holland (Pantheon, 1981; 320 pgs).

Classic Myths to Read Aloud: Greek and Roman Myth by William F. Russell (Three Rivers, 1992; 272 pgs).

ON BOOKS AND READING

How to Read Slowly by James Sire (Shaw, 2000; 192 pgs). How can I resist a book with such a counter-cultural title?

Marginalia: Readers Writing in Books by H.J. Jackson (Yale University, 2002; 336 pgs). I write in my books and I’d like to learn about others who did this, too. Why’d they do it? How’d they do it?

THEOLOGY AND COMMENTARIES

The Nature and Destiny of Man: A Christian Interpretation + Human Nature by Reinhold Niebuhr (Westminster John Knox, 1996; 684 pgs). A classic theology I hear mentioned frequently, but have not read. I do intend to read this cover-to-cover.

A Biblical History of Israel by Iain W. Provan, V. Philips Long, Tremper Longman, and Philips V. Long (Westminster John Knox, 2003; 416 pgs). In preparation for a fall class with Longman on the biblical theology of the Old Testament (RTS-DC).

Plowshares & Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic by D. Brent Sandy (IVP, 2002; 228 pgs). A friend recommended this as a book on prophetic and apocalyptic imagery in the Bible. It does look very good.

Knowing Jesus Through the Old Testament: Rediscovering the Roots of Our Faith by Christopher J. H. Wright (IVP Academic, 1994; 160 pgs). Always a topic of interest.

Psalms: Expositor’s Bible Commentary by Willem A. VanGemeren (Zondervan, 2008; 1024 pgs). Recently redone, this is a single-volume commentary on the entire book of Psalms that has received high marks. Doing nothing more with it than scanning it to become familiar with the work.

The First Epistle to the Corinthians [NIGTC] by Anthony C. Thiselton (Eerdmans, 2000; 1424 pgs). Deeply appreciate everything written by Thiselton. Scanning this commentary.

Second Epistle To The Corinthians [NIGTC] by Murray J. Harris (Eerdmans, 2005; 1000 pgs). Very thankful for the writings of Harris. Merely scanning this commentary.