Keller on Tolkien

Tony Reinke J.R.R. Tolkien, Lord of the Rings, Timothy Keller

In a recent interview Timothy Keller said the following about J.R.R. Tolkien and The Lord of the Rings:

Tolkien has helped my imagination. He was a devout Catholic — and I am not. However, because he brought his faith to bear into narrative, fiction, and literature, his Christianity — which was pretty ‘mere Christianity’ (understanding of human sin, need for grace, need for redemption) — fleshed out in fiction, has been an inspiration to me.

What I mean by inspiration is this: he gives me a way of grasping glory that would otherwise be hard for me to appreciate. Glory, weightiness, beauty, excellence, brilliance, virtue — he shows them to you in some of his characters.

When people ask: how often have you read Lord of the Rings?, the answer is: I actually never stop. I’m always in it.

As an aside, if you’d like to purchase a copy of LOTR, an edition that will withstand repeated use, Westminster Books now carries a gorgeously illustrated box set. I bought two sets last week and was really impressed with the quality. Find details here.

All The Doctrines In The World

Tony Reinke B.B. Warfield, Doctrine, Doctrines of Grace, Holy Spirit

B.B. Warfield, The Right of Systematic Theology (1897), pages 84-85:

There is no creative power in doctrines, however true; and they will pass over dead souls, leaving them as inert as they found them: it is the Creator Spiritus [Holy Spirit] alone who is competent to quicken dead souls into life; and without Him there has never been, and never will be, one spark of life produced by all the doctrines in the world.

HT: Zaspel, p. 76.

The Flood As Re-Creation

Tony Reinke Creation

Writes Gary V. Smith in his article “Structure And Purpose In Genesis 1–11” [JETS 20:4 (1977), 310-11]:

When Genesis 1 and 2 are compared with 8 and 9, one begins to perceive the extent to which the author uses repeated phrases and ideas to build the structural relationships within the units. The following relationships are found:

(a) Since man could not live on the earth when it was covered with water in chaps. 1 and 8, a subsiding of the water and a separation of the land from the water took place, allowing the dry land to appear (1:9–10; 8:1–13).

(b) “Birds and animals and every creeping thing that creeps on the earth” are brought forth to “swarm upon the earth” in 1:20–21, 24–25 and 8:17–19.

(c) God establishes the days and seasons in 1:14–18 and 8:22.

(d) God’s blessing rests upon the animals as he commands them to “be fruitful and multiply on the earth” in both 1:22 and 8:17.

(e) Man is brought forth and he receives the blessing of God: “Be fruitful and multiply and fill the earth” in 1:28 and 9:1, 7.

(f) Man is given dominion over the animal kingdom in 1:28 and 9:2.

(g) God provides food for man in 1:29–30 and 9:3 (this latter regulation makes a direct reference back to the previous passage when it includes the statement, “As I have given the green plant”).

(h) In 9:6 the writer quotes from 1:26–27 concerning the image of God in man.

The author repeatedly emphasizes the fact that the world is beginning again with a fresh start. But Noah does not return to the paradise of Adam, for the significant difference is that “the intent of man’s heart is evil” (Gen 8:21).

Simul iustus et peccator

Tony Reinke B.B. Warfield, Justification, Sin

B. B. Warfield (Works, 7:130):

Sin and Christ; ill desert and no condemnation; we are sinners and saints all at once! That is the paradox of evangelicalism. The Antinomian and the Perfectionist would abolish the paradox—the one drowning the saint in the sinner, the other concealing the sinner in the saint. We must…out of evangelical consciousness, ever see both members of the paradox clearly and see them whole.

HT: Zaspel, p. 488.

Gunmen, Assassins, and Extremists

Tony Reinke Gospel, Gospel in Culture

In the aftermath of the tragedy in Arizona, there is a lot of finger-pointing: the left is pointing a finger at the right, the right is pointing back, those who are less politically inclined point to psychological abnormalities. In his letter on the pervasive wickedness of the natural heart, John Newton points the finger at himself. Newton writes (Works, 1:368–370):

The vilest and most profligate individuals cannot sin beyond the powers and limits of that nature which they possess in common with the more mild and moderate. Though there may be a difference in the fruitfulness of the trees, yet the production of one apple decides the nature of the tree upon which is grew, as certainly as if it had produced a thousand: so in the present case, should it be allowed that these enormities [the wicked displays of the natural heart] cannot be found in all persons, it would be a sufficient confirmation of what I have advanced, if they can be found in any; unless it could be likewise proved, that those who appeared more wicked than others, were of a different species from the rest.

This is precisely why few things are more horrifying to watch than the nightly news; there we see into the depths of evil that our species is capable of reaching.

The histories of Aaron, David, Solomon, and Peter, are left on record, to teach us what evil is latent in the hearts of the best men, and what they are capable of doing if left but a little to themselves. …

How wonderful is the love of God in giving his Son to die for such wretches!

Yes, that is wonderful love! We appreciate this amazing grace when we connect the dots and see that we share the same sinful nature with the most profligate individuals. Apart from the gospel that liberates us from sin, what hope would remain?