leswag97's reviews
228 reviews

In his book “People To Be Loved”, Preston Sprinkle takes his readers—whether they be affirming readers or non-affirming readers—on a journey through the discussion revolving around the LGBTQ+ community, same-sex orientation, same-sex attraction, and same-sex activity. As a biblical scholar, Sprinkle filters this conversation through the lens of Scripture, hearing arguments from both the left and the right, but ultimately seeking to find, as best any of us can through the help of the Holy Spirit, what the Bible, and more importantly what the God of the Bible, has to say about not only the topic or the “issue” of homosexuality, but the people that have been caught in the throes of this debate within Christianity.

I appreciate Sprinkle’s handling of the topic, and his transparency throughout the book. I applaud his thorough research not only of the biblical text(s), but also of the people that have been most affected by these texts—whether for good or for evil. One can tell simply by reading the first few pages that Sprinkle does not have simple or easy answers to these hard and difficult questions, because all of these answers will in one way or another impact the lives of many, many people—including individuals who he considers to be close friends and colleagues. Sprinkle succeeds in being both scholarly and pastoral as he exegete Scripture and examines his fellow brothers and sisters.

This book is meant for Christians, who are interested in such a discussion concerning homosexuality, and who hold to a high view of Scripture (i.e. in some form or fashion, the Bible is authoritative for how Christians behave and believe). It touches on a plethora of topics and discussions that were most definitely “out of my league”, and yet the way in which Sprinkle explains, dissects, and unfolds these complexities of the conversation is incredibly helpful, and allows for any sort of interested reader to glean from his writings. He does not shy away from competing arguments, but rather tackles them head on—pointing out both strong and weak aspects of any specific argument—and ultimately, Sprinkle has challenging words for both affirming and non-affirming Christians.

I would highly recommend this book to my fellow Christian brothers and sisters, who are wondering about the topic of homosexuality, but more than anything, who are willing and ready to befriend, love, defend, and care for all people, all neighbors, whether gay or straight.

Dr. Tim Keller is both a pastor and a committed student of the Scriptures, which allows for him to promote true biblical literacy, while at the same time explains and unpacking the biblical text well, thoughtfully, and thoroughly. In “Generous Justice”, Keller does exactly that, and more, for he also studies, explains, and critiques culture and the way in which the world would view justice, as well as the world’s many forms of injustice.

This short book is a phenomenal beginner’s guide to the topic of biblical justice, and how it plays out in the practical lives of Christ’s followers. By approaching the topic in a bipartisan fashion, Keller is able to critique both the “left” and the “right”, as well as agree with both sides where they reflect the heart of God as revealed through Scripture. While I would most likely disagree with some of the conclusion Keller draws from his studies, for the most part, he has done a great job of showing God’s care for the poor and the powerless.

He emphasizes what it means to “do justice” in the biblical sense—which inherently calls the powerful and privileged to disadvantage themselves and to sacrifice for the sake of those in need. He promotes hand-in-hand work with secular society in the fight for justice and against wrongdoing, while at the same time, acknowledging that the world’s views on justice may and will differ at points with God’s views and in these situations, we must be both humble and provocative in our dealings with the world!

I would have appreciated if Keller pointed out the importance and relevance of the atonement theory known as “Christus Victor” and its implications for Christians when it comes to the world, its broken systems, and our relationship to the world and power structures in general. If Christ’s death not only freed us from sin and death, but also proclaimed Christ as King, rather than the “ruler of this world” as king, then that dramatically changes the ways in which we relate to this world that is under the power of the evil one. Christ’s Kingdom, although not of this world, has important implications for this world, and it does not operate neatly within the borders and lines of parties, democracies, authoritarian and totalitarian dictatorships, monarchies, etc. When Christ ushered in his Kingdom via his death on the cross, he was showing his followers a new way of relating to the world, and a new way of living in the world—not as power-hungry monarchs lording authority over their subjects, but as self-sacrificial servants, who are slowly and subversively bringing the justice of Christ into the world.

Ultimately, even though the focus is not on “Christus Victor” per se, Keller draws his readers back to the cross, to the grace of God poured out to us through His own sacrifice, and Keller makes it quite clear that any attempts of justice on our part must not be out of a desire for acceptance, pride, a pat on the back, or anything of the sort, but must be the result of recognizing God’s grace to each of us.

Soong-Chan Rah’s work “Prophetic Lament: A Call for Justice in Troubled Times” is a work that is steeped in biblical insight and depth, as well as cultural and societal understanding. In the midst of a harsh reality, Rah points to the oft-forgotten or overlooked book of Lamentations. In its 5 chapters, the ancient book of Lamentations offers a lament in the midst of great suffering. Rah views the theology of suffering and lament in Lamentations as being relevant and needed today, as America grapples with many injustices and sufferings of its own.

To put it simply, Rah seeks to correct the American triumphalism that he sees in many evangelical churches around the country, by offering in tandem with a theology of celebration, one of suffering and lament. As he writes in his Conclusion, “To counter these trends [of triumphalism and exceptionalism], the practice of lament must be purposely reintroduced to the church” (p. 198). It is because of an overemphasis on celebration and triumphant narratives—predominantly espoused by those in power in America—that many problems of injustice still remain, some which as strong as ever before.

Rah views lament as a way of adequately responding to suffering; rather than viewing it simply as a speed bump on the way to victory, he offers that lament be allowed to run its due course, and that it would actually allow us to view injustice and the “other” differently. As someone who has firsthand experience in urban ministry and urban church planting, Rah has seen many good efforts fail, and even end in more harm than good, because of a mindset of triumphalism in those planting churches in urban centers. Rather than seeing individuals in urban areas as a co-laborers for the kingdom of God or as brothers and sisters in Christ, it is very easy for us to slip into a mindset of coming in as the heroes and saviors of these people. Rah even speaks bluntly as a man of color himself when he says, “Just reach a hand across. Let’s be equals and partners. I don’t need you to rescue me.... My rescuer is a Jewish carpenter. I want to be a colaborer in Christ with you, not your reclamation project” (p. 196).

Amid many other helpful and impactful points that Rah makes, he adequately shows the importance of lament in our worship, our ecclesiology, and in our incarnational living with others. At this stage in history, the church in America has done a poor job at lamenting, primarily because suffering for many of us has been pushed to the margins; let us actively bring lament back into our churches, in an attempt to join with those who are suffering, and to help us out of our sin and and our shortcomings.

“The Magician’s Nephew” is a classic tale, and one of my favorite books in “The Chronicles of Narnia” saga! Although not written first, it is the first of the seven books in chronological order, and details the beginnings of the Land of Narnia, serving as a prequel to the beloved “The Lion, the Witch and the Wardrobe”.

Essentially, “The Magician’s Nephew” is a creation narrative that parallels the creation narrative of the Christian Bible. Some might call it an allegory, of sorts, and yet, the world that C.S. Lewis fashioned is in and of itself self-contained, and although parallel or similar to Christian narratives, and definitely inspired by them, as well, it also has its own histories, its own mythology, and its own past, present, and future. As far as “The Magician’s Nephew” is concerned, Narnia is not imaginary, but truly a different reality or dimension; it is not a planet we can travel to by means of science, but a world reachable only by the use of magic. Humans are referred to as sons and daughters of Adam and Eve, respectively, pointing to a recognition of Earth’s history, and of Christian tradition, but also making a distinction between Narnia and London.

In amazing fashion, Lewis creates a children’s book that is not superficial or shallow, but both to the point and deep. And as his story comes to a close, the stage is set perfectly for many more adventures to come in the Land of Narnia!

“The Lion, the Witch and the Wardrobe” is an excellent children’s book, and even though it is not technically the first book in “The Chronicles of Narnia” saga, from a chronological viewpoint, it was the first of the seven stories written and published by C. S. Lewis, and it introduces the series’ primary characters: Peter, Susan, Edmund, and Lucy.

It is through the eyes of these four children—specifically Lucy and Edmund—that we see the world of Narnia, and it makes it all the more exciting, new, and fresh. Lewis obviously has certain points he is seeking to make through the work, and he has specific intentions as well, but ultimately, the story is exactly that: a story—about bravery, childlike belief, growth, and the conquering and victorious nature of love and life over hate and death!

The climax of the narrative is not even the winning of the war against the White Witch at the end of the book, but is more so, the surprising resurrection of the great lion Aslan. For Lewis, it is not a battle fought by children—perhaps, an echo of the Children’s Crusade, and even of the World Wars?—but the defeat of death itself that is to be praised and revered. Lewis beautifully explains this profound spiritual and psychological truth through the mouth of Aslan when he says, “Death itself...start[s] working backwards.”

“The Horse and His Boy” was the only of the seven works of “The Chronicles of Narnia” that I had never read in its entirety until now. It is one of the weaker works in the Narnia saga, as its primary purpose is seemingly to make Narnia bigger than itself, expanding its borders to places like Archenland and Calormen. While “The Voyage of the Dawn Treader” and “The Silver Chair” seem to work towards this same end, as well, both of them do it in a way much more engaging, and with more twists and turns than “The Horse and His Boy.”

Yet, it is still an enjoyable read, and the subtle role of Aslan throughout the narrative—as he shows up in many unknown and unseen ways along the journey—speaks a deep theological truth of the ever-presence of God, even (and especially) when we are the least bit aware of it.

This enjoyable and easy-to-read book about the end of the world and about a weapon worse than the atom bomb highlights Vonnegut’s dismal view of reality. The fictitious religion in “Cat’s Cradle”—Bokononism—is theological, but is both deistic and nihilistic in nature. The proverbs of Bokonon riddled throughout the book show the inner-connectedness of all things, but also to the meaninglessness of all things, too.

Much of Vonnegut’s pessimism resulted from his time in World War II and the atrocities he witnessed. Throughout the book, the futility of human violence and war, and the brutal way in which humanity interacts with one another, is presented purely as evil and twisted. A few ironic and poignant moments in the narrative point to the false ways in which we cope with and even glorify war and battle, and I found these little nuggets rewarding—along with the many humorous outtakes and mishaps in the story!

I read through this book quickly, as it is easily digestible. Yet, while it is an easy read, its truths and insights are important and impacting, leaving me with not only much to think about, but much to do.

I appreciate Mark Sayers’ ability to critique and yet hold out so much hope for both the Church and culture. He truly has evaluated our moment in time and history, drawn connections between the time now and the times of the past, while still believing that real renewal and revival can happen!

I would highly recommend this book to anyone seeking change in the Church and in the culture around them. It is convicting and practical, requiring a response of its readers.

I read this book for the first time in the last week leading up to Christmas, finishing it on Christmas Eve, which made the story all the more magical. Already being familiar with the story from popular tradition and movies and plays, the storyline was not as new or exciting as it may once had been, but it is still a classic, and a must-read for the holiday season! Dickens is an excellent writer, poetic and funny, as well as inspiring. This short work proves his skill as a storyteller.