Scholar John Frame reviews Barnabas Piper’s latest, Help My Unbelief: Why Doubt Is Not the Enemy of Faith
“Searches on Google and Amazon reveal that a number of books have been written on this subject by mature writers like Alister McGrath and Lesslie Newbigin. What does Piper bring to the table?”
“I think Piper often says exactly what needs to be said.”
Who came up with this joke, “Only monarchs, editors, and people with tapeworms have the right to use the editorial ‘we’”? The Quote Investigator, um, investigates.
Robert Joustra and Alissa Wilkinson compare our world to the one in Game of Thrones and find many parallels. Secularists continue to redefine the world outside their little bubble, choosing to believe all religions are fruitless and merely the fading remnants of past generations.
The secular West in our own world has been stunned in the past several decades by the global resurgence of religion. . . . George R.R. Martin frames the problem of resurgent religion in theodicy, the age-old question of how a good God could let bad things happen.
In a July 2011 interview with Entertainment Weekly, Martin said:
And as for the gods, I’ve never been satisfied by any of the answers that are given. If there really is a benevolent loving god, why is the world full of rape and torture? Why do we even have pain? I was taught pain is to let us know when our body is breaking down. Well, why couldn’t we have a light? Like a dashboard light? If Chevrolet could come up with that, why couldn’t God? Why is agony a good way to handle things?
A one-time Catholic, Martin struggles painfully with theodicy in his stories, which are pregnant with a bitter lapse of hope. Every violation pierces the reader. How could such a thing be allowed to happen? What kind of world is it where this happens?
Martin wants us to hear this proclamation: this one. This world. That’s where these things happen.
Tim Keller reviews two books that argue in favor of Christians accepting homosexuality, saying the books by Vines and Wilson are the ones he is most often asked about. Not wanting to dismiss the books as simply unbiblical and open himself to the accusation of flippantly ignoring the subject, he writes over 2,500 words on what the authors profess and how they are wrong. On the issue of secularism, which we’ve discussed many times on this blog, Keller observes:
More explicit in Wilson’s volume than Vines’ is the common argument that history is moving toward greater freedom and equality for individuals, and so refusing to accept same-sex relationships is a futile attempt to stop inevitable historical development. Wilson says that the “complex forces” of history showed Christians that they were wrong about slavery and something like that is happening now with homosexuality.
Charles Taylor, however, explains how this idea of inevitable historical progress developed out of the Enlightenment optimism about human nature and reason. It is another place where these writers seem to uncritically adopt background understandings that are foreign to the Bible. If we believe in the Bible’s authority, then shifts in public opinion should not matter. The Christian faith will always be offensive to every culture at some points.
And besides, if you read Eric Kaufmann’s Shall the Religious Inherit the Earth? (2010) and follow the latest demographic research, you will know that the world is not inevitably becoming more secular. The percentage of the world’s population that are non-religious, and that put emphasis on individuals determining their own moral values, is shrinking. The more conservative religious faiths are growing very fast. No one studying these trends believes that history is moving in the direction of more secular societies.
(via Jared C. Wilson)
Charles Murray received the third Edmund Burke Award for Service to Culture and Society last April. His book, By the People: Rebuilding Liberty Without Permission is came out in May. When accepting the award, he told this story:
My wife knows a man in a town near us that I will call Bob. Bob operates one of the many kinds of businesses that use Latino workers. What makes Bob different from almost every other such employer in his line of work is that all of his workers are documented. He spends about $20,000 to $30,000 a year for the excruciatingly complicated visa process. He pays good wages, pays for his workers’ airfares, and is in other ways a model employer and member of his community.
My wife started to tell me stories about how Bob has come under relentless harassment by the government. Why pick on him, when his part of the country is full of employers who have 100 percent undocumented Latino workers? Because, by doing the right thing and documenting his workers, he opened himself up to easy inspection by government enforcers of regulations. He made himself a soft target.
The story that tipped me over the edge involved a stupid regulation that Bob could not comply with. He didn’t have enough American-born employees—and there’s no way he could get Americans to work for him. Bob became so frustrated that he told the bureaucrat that he would fight it in court—at which point the bureaucrat said to him, “You do that, and we’ll put you out of business.” And Bob knew that is exactly what would happen.
I bought this one because it’s going to be assigned in a class I’ll be taking later this summer. Since it interested me on its own merit, I thought I’d read it now and get a jump on things.
The Professor and the Madman, by Simon Winchester, is a careful examination of the facts of a story that’s become a legend in the literary world. The popular account, first published by an American journalist in 1915, tells how Professor James Murray, chief editor of the magisterial Oxford English Dictionary, wished to meet in person his most valuable volunteer contributor (in those pre-database days, the literary citations necessary to trace word meanings through the centuries were gathered by an army of volunteers who combed old books for examples of word use and sent them to Oxford on slips of paper). So he wrote to Dr. William Minor of Crowthorne, Berkshire, asking to visit. Receiving his invitation, he took the train to Crowthorne, and was driven by carriage to a great, walled estate out in the countryside. Ushered inside to an impressive office, he asked the distinguished man behind the desk if he had the honor of addressing Dr. William Minor. The man said he was not. “I am the superintendent of Broadmoor Asylum. Dr. Minor is one of our patients.”
The actual events, which author Winchester documents, are a little less dramatic, but the overall story remains a fascinating one. William Minor was born to missionary parents on the island of Ceylon. He studied medicine, became a surgeon, and served in the American Civil War. Suffering increasing paranoid delusions in the wake of his war experiences, he eventually moved to London (Lambeth), where early one morning he murdered an inoffensive workman with his Colt revolver. His obvious insanity earned him a suite at Broadmoor, where he answered a call for volunteers to help with the massive, multi-volume dictionary.
Simon Winchester is an excellent writer, and the story is a fascinating one for anyone who loves books and words. I have a set of the OED myself (the two-volume micrographic edition, which you have to read with a magnifying glass), and it’s a treasure. Winchester notes that the purpose of the project was different from that of other nations. Unlike the French, for instance, there was no intention to “fix” the language in a definitive, unchangeable form. The OED was designed to trace the history of each English word, and to include all current variations.
The author’s attempt to parallel Murray’s and Minor’s life stories is not entirely successful, in my view. Yes, they were both raised Congregationalists, but in different countries, and their life’s paths were not all that similar. It is suggested that Minor’s childhood Puritanism may have contributed to his breakdown, but that theme is not hammered on too heavily.
All in all, a masterful book about a masterful project. Recommended.
Mark Griffiths, a historian and botanist, was writing a book about English horticulturist John Gerard, who was a contemporary of Shakespeare, and decided to work out the ciphers and symbols on a famous book of Gerard’s. His study has convinced him that he has found the only known portrait of Shakespeare made during his lifetime. Many clues point in this direction. For example:
A figure four and an arrow head with an E stuck to it. In Elizabethan times, people would have used the Latin word “quater” as a slang term for a four in dice and cards. Put an e on the end and it becomes quatere, which is the infinitive of the Latin verb quatior, meaning shake. Look closely and the four can be seen as a spear.
“It is a very beautiful example of the kind of device that Elizabethans, particularly courtiers, had great fun creating,” said Griffiths.
The discovery was published in Country Life, which apparently is enough to make scholars mock its veracity.
First up, Michael Dobson, director of the Shakespeare Institute at the University of Birmingham.
“I’m deeply unconvinced,” he said. “I haven’t seen the detailed arguments, but Country Life is certainly not the first publication to make this sort of claim.” (via Prufrock)
Aimee Byrd bruised herself working with nunchaku for her book trailer on Theological Fitness: Why We Need a Fighting Faith
“Theological fitness requires much of the same kind of fight to continue. The preacher to the Hebrews exhorts us to hold fast to the confession of our hope without wavering (Heb. 10:23). If Christians are to persevere by holding fast to their confession, they are going to need to know that confession front, back, and sideways. “
The Vikings are hailed as the first Europeans, at least by some French scholars, breaking cultural divisions as well as breaking heads, and made into a foundation myth for our flabby, neo-liberal Europe.
The moment somebody shared a link to this book on Facebook, I knew I had to get it. And I’m glad I did, though I have certain quibbles. Michael Pye’s The Edge of the World reminded me of that old BBC television series with James Burke, “Connections.” It follows a somewhat wandering road of causation from the 7th Century to the 16th Century, showing how innovations that began when the Frisians dug so much peat out of their homeland that they were forced to build dikes and canals to control flooding led to the development of North Sea trade. Trade meant developing the concepts of hard money and credit, which led to abstract mathematical thinking, which led (in part) to modern science.
Trade means choices, and choices mean freedom. In a non-dogmatic way, The Edge of the World is a vigorous defense of capitalism.
There were parts I didn’t care for. Pye falls into the old trap of condemning the monks for denouncing the Vikings, on the grounds that Christians did pretty much the same things. He doesn’t go so far as to suggest the Christians should have just embraced the Vikings and their religion, but I’m not sure what the point is. He makes what seem to me rather conventional comments on people’s “need” to define ourselves by identifying enemies, as if enemies haven’t been in abundant supply throughout history. I suspect he wouldn’t criticize Muslims in the same way for condemning Crusaders.
But all in all an excellent book, full of interesting information, and with a sweeping narrative line. I recommend it.
“Writing a comprehensive and concise summary of Aristotle’s ideas is a difficult task, especially if the author wishes it to be accessible not only to the average reader but also to children in middle school. That ambition is what Mortimer Adler aimed at with this book.” A brief review of Mortimer Adler’s book, Aristotle for Everybody.