This book contains 23 essays delivered as papers to the Oxford Old Testament Seminar. The essays are therefore of a specialist nature that makes the book an excellent to a theological library, but those looking for an introduction to biblical teaching on worship or the temple will be disappointed. The use of "biblical Israel" in the title reflects that some of the scholars distinguish between the Israel of the Bible and the Israel of history. A fuller review can be found in Themelios (May 2007).
A good devotional commentary on Jeremiah that will help those who are not very familiar with the book. Would most profitably be read along with the text of Jeremiah. Not as good as some of the other BST commentaries in providing application for today.
Celebrating the Law? brings moder scholarly works on Old Testament ethics down to an introductory level that should benefit both theological students and biblically educated laity. Since it is a basic introduction, this book is not as deep as the scholarly works that are available. However, it challenges readers to live out biblical ethics in a way the other books do not by raising questions for reflection or discussion at the end of each chapter.
Lalleman's central idea is stated as seven “Basic keys of Old Testament ethics” (59-64). (1) Ethics begins from creation and guides people to live in God’s presence, (2) “Old Testament ethics is based on God’s grace”, (3) God’s ethical covenant with Israel is a model for all nations who should know and serve him, (4) OT ethics is good since it is God-centered , (5) the Old Testament considers that all of life should be lived in God’s presence, (6) the land is central to Israel’s life of faith, and (7) OT ethics concerns both individual and community life.
The book is somewhat weakened by several minor issues. (1) It is not clear why OT laws concerning food, debt, and warfare are singled out for discussion when issues such as sexuality, truthfulness, and various forms of idolatry that are found in the OT are equally relevant for ethics today. (2) Though John Barton has written some major works on OT ethics, he is only briefly mentioned (p. 50), and not with regard to his approach to the OT and ethics. (3) Few readers will feel equipped to apply specific biblical passages ethically. While Lalleman's seven basic principles are helpful, they do not adequately prepare one to face every ethical issue one might find in the Bible or modern life. (4) The approach does not directly address whether or not a particular OT text has an ethical claim upon the church.
Weaknesses aside, readers will better understand how to use the OT for ethical reflection and application. It is therefore highly recommended as a beginning text on this subject.
As I wrote in my review in the Journal of the Evangelical Theological Society (June 2007), "Due to its clear articulation of the image of God in its biblical and socio-political context and for its guidance in how to live as God's image in the world, I would heartily recommend this book to my colleagues and students." This book has something to add to a topic that has been heavily investigated.
Theory and Practice in Old Testament Ethics is a stimulating, challenging, and sometimes disturbing collection of essays by John Rogerson and edited by M. Daniel Carroll R., who has added an excellent introduction to Rogerson's work. While Rogerson firmly believes that the OT is relevant for moral discourse, he adamantly refues to allow it to be used as a source of laws to be enforced upon society (15, 17, 20). As he sees it, the OT should be viewed as “the way of example rather than precept” (28). While admitting that the Bible contains imperatives “that have a validity that transcends time and culture” (27), Rogerson finds that much of its teaching has been superseded, and believes that the ancient Israelites at times misunderstood what God wanted them to do (92). While these issues will trouble many readers, they will find many benefits in the book.
Rogerson begins the book by showing that OT ethics (and Christian ethics) should be firmly grounded in Scripture. Even so, his conviction that the Bible cannot serve as the only source of our ethics leads him into conversation with modern moral philosophers (e.g., A. D. Lindsay, N. H. G. Robinson, and Jürgen Habermas) to make better sense of Israel’s ethical experience and apply it to our age. Though interacting with anthropological, social and moral philosophy, Rogerson does not leave the discussion in the theoretical, but examines a number of important ethical issues (e.g., nuclear disarmament, abortion, work and unemployment, welfare, enemies, and the family) to see what the Bible says that might impact our actions. He completes his study by showing that one's personal faith should be lived out in a way that influences society.Readers should be challenged to be careful in their use of Scripture, to ensure that they don't read their personal ideas into the text but to allow it to speak to topics that were of interest to its first readers. We should similarly refuse to force the Bible to address every modern moral issue. Rogerson's book is an important addition to the available literature on OT ethics.
While many books on worship focus on modern practices or examine historical forms or denominational distinctives, Recalling the Hope of Glory develops a biblical theology of worship that will provide a solid foundations upon which Christians from different traditions can build their worship of God. As the subtitle suggests, the book traces the theme of worship from its beginnings in the Garden of Eden to its completeness in the New Jerusalem. God is consistently shown to be the one object of worship who should be feared, confessed, praised, celebrated, and served by his covenant people who properly respond to his self-revelation and await the fulfillment of his promises in glory. Ross devotes 22 of the 28 chapters to worship before the advent of Christ, introducing readers to ideas developed in few other books on worship, and demonstrating that the practices of ancient Israel (and the early church) are still of theological and practical importance to those who worship God. In his exposition of NT texts, Ross rightly identifies Jesus as the new center of worship who is to be worshipped along with the Father. Overall, this is a readable and balanced introduction to biblical worship, showing how worship should influence both congregations and individuals. Ross's book is a welcome addition to worship literature that will benefit pastors, worship leaders, professors, students and educated lay people.
This was an excellent book dealing with an important topic for people who have experienced loss. Although it is particularly helpful for those who have lost someone through death, it also has something to say to those who have experienced other types of loss. Drawing from his personal experience of loss of his wife, mother and daughter in one traffic accident, Sittler honors us by allowing us to see his wounds and the way he dealt (indeed, continues to deal) with them. He informs us that everyone experiences loss differently and that no one should be belittled because of their experience. His analogy that loss is like an amputation — "while it does not remain an open wound, it never completely heals" — is particularly striking and helpful.
Foundations of Christian Worship provides students of liturgy, worship leaders, and pastors with a broad range of tools for rightly thinking about and doing a better job leading worship. The book begins by identifying four cornerstones upon which all Christian worship practices are built: theology, the Bible, church history, and the human sciences. Upon this foundation the essential features of Christian worship — prayer, creeds, music, time, ritual, and art and architecture — are erected.
The book covers standard worship aspects such as baptism, the Lord’s Supper, the Lord’s Day, daily prayer, penance and reconciliation, and ordination. Rites of passage that may call for special services are also considered along with a number of contemporary issues that challenge Christian worship. The book concludes with twelve case studies — worth the price of the book — that challenge readers to consider how complex life situations can be addressed pastorally and integrated into the worship of the church. These studies would make an excellent team project for a class or workshop on worship.
As the title and contents make clear, Foundations is a primer for worship leaders. Positively, it is a great introduction to the subject, as it briefly and accessibly covers the history and most aspects of worship. Its practical scenarios prepare students to design and lead worship. Written for a broad Christian audience, it can serve most denominations.
Though a good introduction, its lack of depth means that many will find little need to return to it. When tough questions arise, other books will be consulted. Its usefulness would have been enhanced by more comments about the relative worth of different approaches to worship and more footnotes introducing sources that more deeply address historical and theological issues.
While some will find the ecumenical flavor of the book a positive, others will not. The wide focus on historical practices may lose readers who would like to know about their own tradition. And though many see the future of worship focusing upon its ancient roots, those from free church and Pentecostal/charismatic backgrounds may find the liturgical approach espoused here to be outside of their experience.
Limitations aside, Foundations of Christian Worship is well worth reading and adopting as a text for introductory classes in worship.
In The Mission of God Chris Wright articulates his view that the Bible not only provides fuel for lighting and maintaining a vision for mission, but that God's mission can and should be used as a hermeneutical "key that unlocks the whole grand narrative of the canon of Scripture." His concern is not so much to identify "The Biblical Basis of Mission" as "The Missional Basis of the Bible", since all Scripture was written to witness to the mission of God. This missional reading traces the contours of biblical theology by developing themes that highlight God's mission as revealed from Genesis through Revelation. The book reads largely as an OT theology of mission, showing how themes first encountered there are developed in the NT. Wright has produced an important book that should be read by missionaries, biblical scholars, pastors and others who desire to understand God's mission and their place in it. By developing OT themes about God and his people, Wright puts to rest common notions that mission is a NT phenomenon. While the emphasis on the OT provides material that is not available elsewhere, it may limit the use of the book in missions classrooms unless supplemented by readings on missiological themes primarily developed in the NT. The same emphasis means that the book could be a welcomed addition to a class on biblical theology, as it successfully models how key OT themes can be traced into the NT.
