Luke and the People of God: A New Look at Luke-Acts, by Jacob Jervell (Augsburg, 1972, 207 pp., $8.50), The Gospel According to Luke, by G. H. P. Thompson (Oxford, 1972, 291 pp., $10.25), A Translator’s Handbook on the Gospel of Luke, by J. Reiling and J. L. Swellengrebel (American Bible Society, 1972, 798 pp., $4), and A Translator’s Handbook on the Acts of the Apostles, by Barclay M. Newman and Eugene A. Nida (American Bible Society, 1972, 542 pp., $2.50 pb), are reviewed by W. Ward Gasque, assistant professor of New Testament, Regent College, Vancouver, British Columbia.
In reviewing the English translation of Ernst Haenchen’s influential commentary on Acts (CHRISTIANITY TODAY, Aug. 25, 1972, p. 24), I pointed out that there were good reasons to doubt the validity of many of his underlying assumptions. This very important collection of essays on the Third Gospel and Acts by Jacob Jervell, professor of New Testament at the University of Oslo, Norway, indicates some of these reasons. In the last and probably most important essay, “The Problems of Traditions in Acts” (first published in 1962) Jervell marshals evidence that strongly contradicts the opinion of Martin Dibelius—the guiding light behind the work of Haenchen—that circumstances were very unfavorable in the early Church for the formation of a tradition about apostolic times. This assumption that “there was no preaching about the apostles as there was about Jesus in the early church” (Dibelius) leads Haenchen and others to take a very dim view of the accuracy of the historical material contained in Acts.
On the contrary, argues Jervell, early Christian preaching contained at least three elements: the actual gospel message, mention of the missionaries who brought the message, and mention of people from other parts of the world who had received the Gospel. Jervell carefully examines the letters of Paul and produces an abundance of material in support of his thesis. As a result, there are good reasons to believe that the author of Acts did not write the story of the first three Christian decades simply as he thought it might have happened, but rather incorporated into his narrative authentic traditions (using legitimate literary methods, of course) concerning what actually happened during apostolic times.
The remaining six essays treat the theology of Luke’s writings. Jervell views the problem of the unity of the people of God, Israel, as an important factor in Luke’s theology, one with which the author struggled constantly. Luke was concerned about the alienation of Jewish Christians as a result of the great influx of Gentiles into the Church and rumors concerning Paul, and he attempted to resolve these problems for his readers. Jervell seems to be advocating a position similar to that advanced by M. Schneckenburger more than one hundred years ago and, more recently, by A. J. Mattill, Jr., and others. If he is correct, the situation reflected in Acts is a much more “primitive” one than that assumed by Haenchen and associates, and Acts should probably be dated fairly early (which Jervell implies, but does not state). This is an essential work for all serious students of Luke-Acts.
Thompson offers an introduction and commentary on Luke for the general reader. It is a part of the “New Clarendon Bible” and is based on the RSV. The author takes a very conservative approach; indeed, he includes a defense of the virgin birth of Christ in his introduction. He inclines towards an early date for Luke-Acts (c. A.D. 65), accepts the probability of the traditional authorship, and takes Luke seriously as both historian and theologian. “Judged by the criteria for historical writing that Lucian lays down [in his essay, How to Write History, c.A.D. 170], Luke would in his contemporary world be thought to attain a high standard as a historian.” The author includes a rather full account of the theology of Luke. All in all, this is a good commentary for the beginner.
The two handbooks on Luke and Acts were prepared with the work of missionary linguists in mind. They will be of value primarily to those engaged in Bible translation work or in attempting to communicate the Good News in the thought-form of other cultures, but they will also be of use to the ordinary Bible student who seeks to understand the meaning of the text. The volume on Luke uses the RSV and makes regular reference to the Greek text and therefore will be of value to those seeking to use an elementary knowledge of Greek in exegesis. The volume on Acts uses the Today’s English Version and has eliminated all references to Greek from the discussions; it will therefore be of less value to the Greek novice. Both volumes should be in the libraries of all seminaries and Bible colleges.
Personal Evangelism And Social Concern
Churches in Cultural Captivity: A History of the Social Attitudes of Southern Baptists, by John Lee Eighmy (University of Tennessee, 1972, 249 pp., $11.50), is reviewed by George M. Marsden, associate professor of history, Calvin College, Grand Rapids, Michigan.
Protestants whether politically liberal or conservative can learn a great deal from the history of the Southern Baptist Convention. For about eighty years the most prominent politically liberal analysts of American Protestantism have been declaring that evangelism without a progressive social stance lacks relevance to modern man. Yet during that time the Southern Baptists, who have stressed evangelism and have generally lacked progressive social programs, have grown spectacularly even beyond the South and have emerged as America’s largest Protestant group.
On the other hand, conservatives who disdain social involvement can profit from considering the ironies of Southern Baptist relations to society. Few denominations have more strongly proclaimed separation of church and state as a principle by which the church can be preserved from secular forces. Yet few American churches have been more an integral part of their culture or more directly shaped by social concerns. The Southern Baptist Convention was founded in 1845 in the midst of the social crisis over slavery. When that issue was removed by war, the denomination remained separate from its Northern counterpart largely because of the cultural differences that the political division had accentuated. Throughout most of its history, no religious organization has been more closely identified with the Southern way of life.
John Lee Eighmy, a history professor at Oklahoma Baptist University, died suddenly at age forty-two just as this work was being completed. He leaves us with a valuable and well-documented account of Southern Baptist social pronouncements. The basic message is that the convention leaders should provide more positive and progressive guidance on modern social problems. This point of view accounts for Eighmy’s concentration on official declarations and activities of the denominational hierarchy rather than on the social attitudes of rank-and-file Southern Baptists.
Eighmy expresses considerable enthusiasm for his discovery that since early in the twentieth century the progressive social gospel has had somewhat more influence in the convention than is usually supposed. Yet at the same time he displays general disappointment that this influence has never been dominant, and he no doubt would have agreed with the observation in the very helpful epilogue by Samuel S. Hill, Jr., that “the salient point here is that secular humanitarian organizations were more active than were Baptist churches in considering the social ills of the Southern people and the means with which to cure them.”
NEWLY PUBLISHED
Those Curious New Cults, by William Petersen (Keats [212 Elm, New Canaan, Conn. 06840], 214 pp., $4.95). The executive editor of Eternity takes a look, from an evangelical perspective, at astrology, I Ching, Edgar Cayce, spiritualism, witchcraft, Satanism, Scientology, Black Muslims, Armstrongism, the Children of God, Hare Krishna, Zen, Transcendental Meditation, Baba, Bahai, and Gurdjieff. Chances are that most of us have had some contact with one or more of these religious leaders or burgeoning groups of devotees. This is not a technical book for detached scholars but an excellent overview of movements that are proving to be unexpectedly attractive to young—and not so young—Americans.
The Politics of Jesus, by John Yoder (Eerdmans, 260 pp., $3.45 pb). A major study by the president of Goshen Biblical Seminary (Mennonite) that deserves thorough consideration by all evangelicals concerned with a biblically controlled social ethic.
Preventive Psychology and the Church, by Glenn E. Whitlock (Westminster, 174 pp., $5.95). A model for the pastor’s role in counseling as a non-specialist that outlines how to appropriate professional services and the dynamics of crisis intervention counseling. Helpful.
The Seven Last Words of the Church, by Ralph Neighbor (Zondervan, 182 pp., $1.25 pb). A Baptist pastor tells how his church was spiritually renewed as it experimented in restructuring its form to meet the needs of its community. Distinctive insights, spiritual depth.
Religion Among the Unitarian Universalists, by Robert Tapp (Seminar Press [111 Fifth Ave., New York, N.Y. 10003], 268 pp., $10). A well done sociological analysis of 12,000 questionnaire responses, or, Why are certain non-supernaturalists still interested in religiosity?
Born to Heal, by Ruth Montgomery (Coward, McCann, Geoghegan, 224 pp., $6.95). Fascinating story of Mr. A, Superhealer through energies, with no apparent Christ-centered awareness. Needs investigation from a biblical perspective.
Wishful Thinking, by Frederick Buechner, (Harper & Row, 100 pp., $4.95). Witty, sometimes profound reflections on Christian topics arranged alphabetically from Agnostic to Zaccheus.
Crescent and Star, edited by Yonah Alexander and Nicolas N. Rittrie, (AMS Press, 486 pp., $25, $6.95 pb). More than fifty essays and statements from Arabs and Israelis on most aspects of the Middle Eastern conflict. Comprehensive and technical. Attempts to avoid excessive partisanship.
Where Do I Go to Buy Happiness?, by Elizabeth Skoglund (Inter-Varsity, 157 pp., $3.95). Deserves a wide audience. She understands and uses modern psychological techniques, and her sensitivity is heightened by the Holy Spirit and a thorough belief in the Christian world view. More Christian counselors need to follow such an approach.
Colossians: The Church’s Lord and the Christian’s Liberty, by Ralph Martin (Zondervan, 180 pp., $5.95). An excellent commentary, more than introductory without being excessively technical.
Catholic America, by John Cogley (Dial, 304 pp., $9.95). A highly readable, unfootnoted history of the Catholic experience in America, followed by an analysis of Catholic institutions and life today. By the former religion editor for the New York Times. Thoroughly interesting and highly recommended, especially to Protestants lacking knowledge in this area.
Robert Owen’s American Legacy, edited by Donald Pitzer (Indiana Historical Society [140 N. Senate Ave., Indianapolis, Ind. 46204], 88 pp., $1.50 pb). Six essays plus a panel discussion on a leader of New Harmony, one of the more interesting communes of the last century.
Fractured Personalities, by Gary Collins (Creation House, 217 pp., $4.95, $2.95 pb). Third in a series by the author that brings the advances in psychology to church leaders. Discusses the causes, symptoms, and available treatment of abnormal behavior; includes a chapter on alcoholism, drug addiction, and social deviance. Very helpful.
The World Directory of Mission-Related Educational Institutions, compiled by Raymond Baker and Ted Ward (William Carey [533 Hermosa, South Pasadena, Cal. 91030], 882 pp., $19.95). A page of information on each of more than 800 “third world” schools, mostly theological. Thirteen indexes enhance the usefulness of this admittedly incomplete reference tool.
Principalities and Powers, by John Warwick Montgomery (Bethany Fellowship, 224 pp., $4.95). A well documented and illustrated historical discussion of various occult phenomena (astrology, lycanthropy, levitations, secret societies, tarot, time travel, ghosts, and divinations). Interprets them in the light of Scripture.
The Fifth Gospel, by Godfrey Kloetzli (Prentice-Hall, 248 pp., $15). Large size pages with photographs, many in full color, and explanatory captions. The purpose is to increase understanding of the four written Gospels by a pictorial look at their setting. Worthwhile.
The City and the Sign, by Geoffrey Bull (Baker, 157 pp., $3.95). A commentary on Jonah by a missionary long imprisoned in the “belly” of Communist China.
The Jesus Life, by Alvin N. Rogness (Augsburg, 112 pp., $1.95 pb). A guide for young Christians that discusses in simple terms what the Christian life is all about. For pre-teens and teen-agers; light but sound.
Victory Over the Devil, by Jack R. Taylor (Broadman, 134 pp., $2.25 pb). A practical book, especially appropriate in these days of growing occultism, by a best-selling evangelical author.
The Social Sciences and the Churches, edited by C. L. Mitton (T. and T. Clark [38 George St., Edinburgh 2, Scotland], 270 pp., £ 1.10 pb). Reprints of twenty-two articles first published in the Expository Times reporting how insights from psychology and sociology can provide information for and be adapted to the work of the churches.
Philosophy and Technology, edited by Carl Mitcham and Robert Mackey (Free Press, 399 pp., $12.95). Perceptive, stimulating, often controversial essays on the problems posed for human self-understanding by technology. A number of important Christian thinkers such as C. S. Lewis and Jacques Ellul are represented together with important secular thinkers. Assembles some of the most representative thinking on the subject.
They Call Me Coach, by John Wooden (Word, 190 pp., $5.95). An interesting, folksy basketball book by the most successful coach ever. Mostly anecdotes, but with some discussion of success and brief Christian testimony statements interwoven.
The Book of a Thousand Tongues, edited by Eugene Nida (American Bible Society, 536 pp., $15.95). Major updating of a 1939 publication includes several sample lines from each of some 1,400 languages and dialects into which at least one book of the Bible has been translated, from Abbé (spoken in Ivory Coast) through German (in seven varieties) and Massachusetts (extinct) to Zuni (New Mexico). Fascinating, inspiring; all congregational, school, and public libraries should have a copy.
Master of Middle-earth: The Fiction of J. R. R. Tolkien, by Paul H. Kocher (Houghton Mifflin, 247 pp., $5.95). An entertaining and informative introductory or review study of J. R. R. Tolkien’s Lord of the Rings trilogy, longer narrative poems, light verse, and shorter fiction. All students of Tolkien will appreciate this book.
Christian Living in the Home, by Jay E. Adams (Presbyterian and Reformed, 143 pp., $3.95, $2.50 pb). A helpful, highly readable application of scriptural principles to family living, especially the husband-and-wife relationship. Brief but potentially useful as a guide for counseling and as a basis for group study.
Program Planning For Adult Christian Education, by James Schaefer (Newman, 262 pp., $7.50, $4.95 pb). A detailed and comprehensive presentation of theory and practice, with more emphasis on technique and educational philosophy than on presuppositions and content.
The Search For the Twelve Apostles, by William Steuart McBirnie (Tyndale, 312 pp., $1.25 pb). Well-researched study that reconstructs the scanty evidence on the lives of the apostles after Jesus’ resurrection. Intriguing.
John Wesley: A Theological Biography, Volume 2, Part 1, by Martin Schmidt (Abingdon, 311 pp., $12.95). Third of a four-part translation. Well documented, smoothly written, but too advanced for those without previous study in theology and Wesley’s life. Theological questions explained adequately.
Office and Ministry in the Church, edited by Bas van Iersel and Roland Murphy (Seabury, 150 pp., n.p.). Ten articles on various aspects of episcopacy, women’s ministry, and the biblical basis for clericalism comprise Volume 80 of Concilium.
The Failure and the Hope, edited by Will D. Campbell and James Y. Holloway (Eerdmans, 266 pp., $3.95 pb). Seventeen essays on the problem of racism in Southern churches. Originally published in Katallagete—Be Reconciled, the journal of the Committee of Southern Churchmen.
Death Comes Home, by Simon Stephens (Morehouse-Barlow, 115 pp., n.p., pb). A sensitively told story of how one family coped with the accidental death of a young son. The author adds insight and aid for the counselor.
The Lady Was a Bishop, by Joan Morris (Macmillan, 192 pp., $6.95). A historical study that shows the ruling power of women in the Church up to the Reformation. Fascinating, informative; makes a good case for equal rights.
The End of Youngblood Johnson, by Aaron (Youngblood) Johnson (Chosen, 190 pp., $4.95). No matter how many books on drug addiction you read, the horror never diminishes. This is one of the best.
Bibliography of the Continental Reformation, by Roland Bainton and Eric Gritsch (Archon [995 Sherman Ave., Hamden, Conn. 06514], 220 pp., $10). First issued in 1935, this valuable guide to materials available in English has now been considerably expanded and updated.
Crash Go the Chariots, by Clifford Wilson (Word of Truth [Box 2, Burnt Hills, N.Y. 12027], 128 pp., $1.25 pb). In March the New York Times listed Von Daniken’s Chariots of the Gods as the number-one best seller but wrongly classified it as non-fiction. Its cleverly illustrated thesis—that civilization may well have evolved, along with countless religious practices, including those of the Hebrews, because of visitors from other planets—is here authoritatively refuted by an evangelical scholar who was formerly director of the Australian Institute of Archaeology and is now a professor at the University of South Carolina.
The Old Testament in the Book of Revelation, by Ferrell Jenkins (Cogdill Foundation [Box 403, Marion, Ind. 46952] 151 pp., $3.95). A Church of Christ professor of Bible examines the use of prophecy, imagery, divine titles, and descriptions in Revelation in the light of the Old Testament. Straightforward style, with a good selection of photographs. A very helpful study.
A Manual For Evangelism/Church Growth, by Vergil Gerber (William Carey [533 Hermosa, S. Pasadena, Cal. 91030], 95 pp., $1.50 pb). Church growth should be of concern not only to missionaries but to North American congregations as well. This introductory guide includes sample work-sheets to help each congregation evaluate itself. Very worthwhile.
Tyndale Bulletin, Number 23, edited by A. R. Millard (Tyndale Press [39 Bedford Sq., London WC1B 3EY, England], 128 pp., £2). The latest annual edition of one of the best sources for evangelical biblical scholarship. The nine essays include studies of God’s wrath, Malachi 1:11, Mark 4:1–34, and Second Corinthians 1:9.
The Pastor and the People, by Lyle E. Schaller (Abingdon, 176 pp., $2.45 pb). Practical and helpful discussion of local church planning, including the selection and responsibilities of a new pastor, congregational decision-making, finances, and the introduction of new ideas and forms to groups in the church.
King Jesus’ Manual of Arms For the Armless: War and Peace From Genesis to Revelation, by Vernard Eller (Abingdon, 205 pp., $4.75). A strong and colorful style is used to argue for pacifism. Eller develops admirably a biblical theme of a God who battles evil (through men who need only trust in him) and defeats it on “Skull’s Hill.” Copious use of Scripture. Recommended as an able presentation of a position that must be countered by those who would use force to accomplish a “good” end.
A Christian View of Origins, by Don England (Baker, 138 pp., $2.95 pb). A chemistry professor at Harding College (Churches of Christ) offers a semi-technical presentation, including many charts, concluding that “existence of life on earth is an enigma without the supposition of the existence of God.” He deems the earth to be very ancient.
Religion and Soviet Foreign Policy: 1945–1970, by William C. Fletcher (Oxford, 179 pp., $11.25). An account of manipulations of policy toward internal and international religious groups (Christian, Buddhist, Islam, but amazingly sparse on Judaism) that served to strengthen the impact of Soviet foreign policy. Very narrow; primarily for international relations specialists.
Professor Eighmy’s own analysis repeatedly suggests three principal reasons why the Southern Baptist Convention has seldom challenged the prevailing views in Southern society on social questions. First, the ultimate ecclesiastical authority among Southern Baptists resides in the individual congregations, making cooperation with the convention and assent to its social pronouncements essentially voluntary. Secondly, as the title Churches in Cultural Captivity suggests, the pressures of social environment have usually made local congregations reluctant to promote any major changes in social attitudes and practices. Thirdly, Eighmy argues that the prevailing Southern Baptist theology emphasizing the conversion of individuals and personal ethics is basically antagonistic to social concerns. Relating this to the previous point, he generalizes that “churches successful in reaching the masses through an emphasis on the personal and spiritual side of religion tend to accept the values and institutions of their culture as divinely ordered.”
Professor Eighmy’s arguments on these latter points, which reflect assumptions widely held among American church historians, are partially correct but somewhat misleading. It is certainly true that churches often tend to reflect, and even to endorse, prevailing social attitudes. Southern Baptists surely have been no exception to this, and to the extent that this tendency indicates a complacency about certain forms of the values of this world they should be deplored.
But such common failings among Christians are not primarily caused by zeal for evangelism and the conversion of individuals. Non-evangelical churches, both Roman Catholic and liberal Protestant, have been every bit as prone to endorse popular social views. The American social gospel itself has always closely followed the trends of secular social philosophy.
It is indeed accurate to observe that among American evangelicals, especially for the last century, interest in evangelism has often been presented as a reason for not speaking on certain ethical questions that have social and political implications. But as Eighmy’s own evidence concerning the Southern Baptists indicates, such arguments have been applied only very selectively. The most ardent evangelicals among Southern Baptists and elsewhere have seldom hesitated to speak strongly and even to campaign for legislation on certain social-political programs. Long struggles for such causes as prohibition and Sabbath legislation, as well as the strongest endorsements of national political policy especially during wartime, illustrate this point. That there have been social pronouncements among evangelistically oriented groups indicates that evangelism in itself is not necessarily a deterrent to presenting the ethical aspects of the Gospel as applying to social relations.
Neither is there (contrary to suggestions of many church historians) any clear distinction that can be consistently maintained between personal ethics and social concerns. Evangelical groups are not simply “preoccupied with the spiritual and moral welfare of individuals” (to use one of Eighmy’s phrases), since individual ethical acts can seldom be separated from their social implications. Individual acts of racial discrimination would be a clear case in point. Evangelicals, moreover, as much as any other group, have maintained that Christian standards of morality and justice should be the ideals for societies as well as for individuals.
Furthermore, if it is true that, as Eighmy and others point out, socially conservative religious groups often remain silent about prevailing social practices because they in fact approve of those practices (for example, silence on slaveholding implied a judgment that slavery in its American form was not sinful), then it hardly seems accurate to claim at the same time that such “individually” oriented groups lack social views. Rather, it would be more accurate to say that they have different views than do political liberals.
If nothing in evangelism makes it inherently antagonistic to social concern, and if it is impossible to maintain consistently a distinction between groups with private morality and those with social programs, then there is not only a need for reevaluating some of the assumptions of politically progressive American church historians, but there is also reason for evangelicals to evaluate the sources of their social views. While Professor Eighmy may have been incorrect in assuming there was something inherent in evangelical theology that made it socially complacent, his suggestion that churches may experience “cultural captivity” is supported by overwhelming evidence. Any honest examination of Christian ethical attitudes in their social setting will reveal tendencies for Christians to take on some of the standards of the culture in which they live. Historical studies such as Eighmy’s may be of great value for gaining the perspective necessary for effective self-evaluation.
Evangelism, rather than being the antagonist of new departures in social outlook, should be the starting point. Conversion of individuals through God’s grace is surely the prerequisite to effective Christian influence in society. But the Christian experience never stops at conversion. Growth in sanctification must follow, and sanctification should involve all of man’s relations. Consistent preaching should therefore always be searching for new areas to apply the challenges of the Christian life as opposed to the ways of the world. In any group such challenges can be found in most firmly held attitudes and practices of the surrounding community.
With regard to many aspects of life American evangelicals have often fearlessly preached, “Do not be conformed to this world,” regardless of how unpopular that message might be. Yet every pastor and parishioner must recognize that in all probability there are other areas of both private and public activity where he has been reluctant to examine the full implications of Christian non-conformity to the world. Such departures from secular social norms may be most difficult to initiate at the local congregational level, but in America’s decentralized denominations it seems that it will have to be locally that such renewals of evangelical social action will have to begin.
Arkeology
Noah’s Ark: Fact or Fable?, by Violet Cummings (Creation Science Research Center [2716 Madison Ave., San Diego, Cal. 92116], 352 pp., $5.95, $3.95 pb), and The Quest for Noah’s Ark, by John Warwick Montgomery (Bethany Fellowship, 296 pp., $6.95), are reviewed by Carl E. Armerding, assistant professor of Old Testament, Regent College, Vancouver, British Columbia.
These two books discuss past and present quests for the remains of Noah’s ark. Mrs. Cummings’s book is a personal reminiscence of the search conducted over a lifetime by her husband, Eryl. She has collected the legends of claimed sightings through the years into a most readable tale, but she seems totally unable to sift and evaluate those traditions by standard historical methodology. For example, she claims great antiquity for various legends or geographical identifications because they are cited in the Ancient Imperial Cyclopedia of Biblical Knowledge. Since these legends and identifications are intended to prove such things as the fact that Mt. Ararat in Turkey has always been remembered as the mountain of Noah, we are surprised to find on another page that this “ancient” tome dates from “around 1830 or 1831”!
The other volume is also a collection of bits and pieces concerning the ark through the years, but this one is edited (not authored, as the jacket implies) by a working historian. John W. Montgomery has brought together over two hundred pages of documentation from other writers, revisions of two of his own previously published articles, and about twenty pictures of his own expedition to the mountain.
After reading both Montgomery and Cummings, I feel forced to conclude that although there may possibly exist some great wooden object on the mountain, neither they nor others have ever been able to prove that it was an ark or that it dates to whatever period the flood may represent. In fact, most of the evidence presented, when carefully scrutinized, led even Montgomery to negative conclusions. Particularly noteworthy is the failure to find any firm confirmation of the well-publicized Russian expedition in 1916.
We are left, then, with two source-books for the history of ark research, together with the authors’ expressions of confidence that someday something will be found. I was impressed with a brochure inserted in my copy of Montgomery’s book inviting me to buy a comparatively high-priced tour of “Noah’s mountain” with the assurance: “No riding experience necessary; no age limit; gentle horses can accommodate participants from age 7 to 70.”
