BookPastor >> "God Among Sages" (Kenneth Richard Samples)

This review was published at Panorama of a Book Saint on July 5th, 2017.

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TITLE: God among Sages: Why Jesus Is Not Just Another Religious Leader
AUTHOR: Kenneth Richard Samples
PUBLISHER: Grand Rapids, MI: Baker Books, 2017, (288 pages).

Who is Jesus? Is he simply another religious leader like those of the other major religions of the world? Who does he claim he is? Is he God? This book sets out the facts and compares the various philosophies, religions, worldviews in this world of pluralistic thinking and beliefs. Author Kenneth Richard Samples asserts that Jesus is matchless throughout history in terms of his self-understanding; his identity; his way of life and consistency in teaching. Part One essentially deals with what Jesus talks about himself. Part Two deals with the lives and accomplishments of four major religions and then each is compared with Jesus. The four major religious leaders are Krishna (Hinduism); Buddha (Buddhism); Confucius (Confucionism); and Muhammad (Islam). Part Three goes beyond these four religions to cover a bigger sphere of the world's perspective on Jesus. This includes the different types of pluralistic beliefs; tolerance/intolerance; inclusivism/exclusivism; and many more. Simply put, this book is about understanding who the Person if Jesus is both to Christians, other religions, and the world at large. Though not all perspectives are covered, the selected ones represent a large proportion of the world.

BookPastor >> "Questioning Evangelism" (Randy Newman)

This review was first published at Panorama of a Book Saint on May 29th, 2017.

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TITLE: Questioning Evangelism: Engaging People's Hearts the Way Jesus Did
AUTHOR: Randy Newman
PUBLISHER: Grand Rapids, MI: Kregel Publications, 2017, (280 pages).

There was a time in which evangelism is about declaring the gospel outright, spouting out the promises of faith and the perils of non-belief. Then comes the popularity of apologetics where the skills of defending the gospel take on a more prominent role. The ministries such as RZIM and Lee Strobel's Reason for Faith help to fill in the increasing demand for training in defending the gospel. Building upon these two core skills of declaring and defending the gospel in evangelism, author Randy Newman zooms in on a third core skill appropriate for a postmodern climate: dialogue. It is about engaging people where they are. It asks the tough questions of life and goes beyond mere defending toward greater understanding. It prompts people to know that even Christians ask the same set of questions. Legitimate questions are never bounded by faith positions. In fact, learning to ask questions and to respond to them well is key to engaging people these days, just like Jesus did during His days. Use these questions as bridges to foster dialogue and sustain meaningful conversations.

Newman shares about the power of questions even as he deals with basic words such as "God," "love," "sin," etc. We tend to be easily frustrated when we struggle with finding out pin-point answers to complex questions. We can learn from the way of "Rabbinic Evangelism" where we respond to questions with questions. It is not simply to give a logical, rational answer, but to open up the conversation for open learning by all. We learn about Solomon's four lessons:

1. Avoiding arguments
2. Recognizing a fool
3. Remembering people are people
4. Remembering the power of the tongue.

Evangelism is not about winning arguments. It is about winning souls. Even though questions may not give us answers, they can pave the way for meaningful responses. Newman gives us five principles and five operative questions to help us along. They cover a wide variety of possibilities which would open up the conversation. Through the process, we can also uncover important questions asked by many in the secular and atheistic culture:

• "Why are Christians so intolerant?"
• Why does a good God allow evil and suffering?
• Why does God allow 9/11 to happen?
• Why should anyone believe in an ancient book?
• "Why are Christians so homophobic?"
• "What's so good about marriage?"
• "If Jesus is so great, why are some of His followers such jerks?"
• ...

Many of these questions are also difficult for Christians to deal with directly. Sometimes, the best answer when we don't know how to respond is to admit we don't know. The final part of the book touches a little bit about that when questions and answers alone are no longer enough. It is good to be able to dialogue in the open, but there are journeys in which every individual would have to take and decide for themselves. Such questions include matters of the will rather than reason or in matters of the heart instead of the head. There is also a time where the best thing to do is to be quiet. Notice how Jesus refused to answer some of the taunts and jests by the religious leaders of His day? Throughout the entire book, Newman gives us examples of how Jesus had dealt with opposition and issues during His day. Jesus uses a host of skills to deal with threats and traps. He uses Rabbinic style of replying to questions with questions. He often points people toward the more eternal things of life. He does not mince his words when proclaiming truth. The author believes that the way of "Questioning Evangelism" is essentially the way of Jesus. Jesus adopts all forms of declaration; defending; and dialogue.

There are many issues addressed in the book. One of the main areas is how to respond to skeptics and critics in an increasingly hostile climate. One can respond to the hypocrite charge with a simple question, "Do you seriously think that ALL Christians are hypocrites?" One can seek to understand the reasons behind the charge through questions that open up bridges of understanding. There is no need to jump to any defense because truth can defend itself. When dealing with questions that have no immediate answer, we could approach it with compassion. One of the most moving parts of the book is in how we differentiate anger from contempt. Newman quotes Dallas Willard's brilliant take on the Sermon on the Mount:

"In anger I want to hurt you. In contempt, I don't care whether you are hurt or not. Or at least so I say. You are not worth consideration one way or the other. We can be angry at someone without denying their worth. But contempt makes it easier for us to hurt them or see them further degraded."

There are many other examples on how to deal with our angry self and when we simply have no words to say. In our day and age, books like this will increasingly be relevant. No longer are people open to unilateral declarations of the gospel. They want their voices to be heard. They are not content to simply hear the gospel proclaimed but to deal with the bad news occurring all around us. They are more open to conversation with people who care to listen. This book paves the way for us to do just that.

Randy Newman is the senior teaching fellow for evangelism and apologetics at the CS Lewis Institute in Washington DC. After serving over thirty years at Campus Crusade for Christ, he started Connection Points to equip Christians on matters of evangelism. He specializes in helping people of diverse backgrounds on issues of faith.


Rating: 4.75 stars of 5.

conrade

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This book has been provided courtesy of Kregel Publications as part of their blog tour event without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.

BookPastor >> "This Changes Everything" (Jaquelle Crowe)

It often takes a teen to write about teens to teens. This review was first published at Panorama of a Book Saint on April 18th, 2017.

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TITLE: This Changes Everything: How the Gospel Transforms the Teen Years
AUTHOR: Jaquelle Crowe
PUBLISHER: Wheaton, IL: Crossway Publishers, 2017, (160 pages).

Very often, people would think that only bearded individuals with white hair are the authors who could come up with wise words and reliable reading. We might presume that only adults are qualified to talk about adult matters. For things of theology and Christian living, we might even reserve the domain for scholars, theologians, great preachers, or popular pastors. This is one reason why this book defies such old paradigms. Written by a gifted 19 year old girl who simply has this pure love for Jesus, this personal journal of Jaquelle Crowe makes it a refreshing contribution to the way God can work through all individuals, including teenagers. Writing with herself and the teen in mind, she focuses on eight core themes with regard to how the gospel can transform the teen years. In Identity, she reflects on the Apostle Paul's life changing transformation in which he treasures Christ; devalues everything else; having faith in Christ alone; knowing Jesus; willing to suffer for Him; and becoming like Jesus. The gospel changes her life through this identity in Christ. Live for Jesus. On Story, Crowe begins with a description of her first movie, starring herself! Gradually, she confesses that it is only significant when she sees it being connected to the larger story.

BookPastor >> "Welcome to College" (Jonathan Morrow)

This review was first published at Panorama of a Book Saint on April 18th, 2017.

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TITLE: Welcome to College: A Christ-Follower's Guide for the Journey
AUTHOR: Jonathan Morrow
PUBLISHER: Grand Rapids, MI: Kregel Publishers, 2017, (416 pages).

Entering college for the first time is probably one of the most exciting time for young people. It could also be one of the most challenging and stressful periods. For Christians, there is another challenge: How to keep, let alone grow one's faith? The college environment is a place where many worldviews clash in a climate where there are more questions than answers. If untested, the unsuspecting believer might be unprepared for the onslaught of perspectives that threaten to derail their beliefs. What if there is a guide to help college bound kids prepare themselves? This is where this book comes in. There is no need to fear the challenges that are to come. Even in the midst of the many intellectual assaults, adequately trained believers would not just survive but thrive in the hostile filled secular environments. The author gives three initial pieces of wisdom to kickstart the discussion:

1. We are not alone
2. With freedom comes responsibility
3. Don't take ourselves too seriously

BookPastor >> "Understanding the Culture" (Jeff Myers)

This review was first published at Panorama of a Book Saint on Mar 27th, 2017.

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TITLE: Understanding the Culture: A Survey of Social Engagement
AUTHOR: Jeff Myers
PUBLISHER: Colorado Springs, CO: David C. Cook Publishers, 2017, (576 pages).

This book is the third of a trilogy of books about understanding the world we live in.  The first is "Understanding the Faith" which deals with a survey of Apologetics, about how we can share the faith with others. It helps us to understand the place of theology and apologetics.The second is "Understanding the Times" which deals with the various popular worldviews existing today. Not only does it help us understand the different religious and existing worldviews, it gives us a chance to appreciate the biblical Christian worldview more. This is the third book which deals with specific topics regarding culture. It deals with common needs that we encounter every day. Topics like:

• Technology
• Arts and Entertainment
• Value of Human Life
• Sexuality
• Marriage
• Creation Care
• Politics
• Religious Freedom and Persecution
• Poverty Care, Poverty Cure
• Use of Force
• Justice
• Community Renewal

BookPastor >> "Jesus Among Secular Gods" (Ravi Zacharias and Vince Vitale)

This review was first published at Panorama of a Book Saint on March 15th, 2017.

conrade

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TITLE: Jesus Among Secular Gods: The Countercultural Claims of Christ
AUTHOR: Ravi Zacharias and Vince Vitale
PUBLISHER: New York, NY: Faithwords, 2017, (256 pages).

What comes to mind when we think about idols? In the Old Testament, it was about graven images or some physical artefact. In the New Testament, we read about false teachings and deceptive ideologies. One common theme among these idols and false teachings is the way it tries to unravel God's intended purposes, to suggest other ways instead of God's way. This trend continues today under the guise of secular gods. Modern society in the West has become more secular than ever.  The altars are everywhere and comprise both religious as well as non-religious idols. The claims of Christ are not only opposed by the traditional mainstream religions and cults, they are also aggressively pushed back by the secular forces of today. Famous apologist Ravi Zacharias knows it full well, having received a hostile reception on the basis of his stand for Jesus. He shares: "I was a nominal Christian but never gave that much thought, either. Most of my friends were either Hindu or Muslim or Sikh, with a few others of different faiths. I never recall feeling any anger or hostility toward those who believed differently than me, no matter how ludicrous their beliefs may have seemed to me. Nor do I remember ever being on the receiving end of such anger and hostility because I did not have the same belief."

BookPastor >> "Why People Matter" (various contributors)

This review was first published at Panorama of a Book Saint on March 8th, 2017.

conrade

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TITLE: Why People Matter: A Christian Engagement with Rival Views of Human Significance
AUTHOR: Russell DiSilvestro, David P. Gushee, Amy Laura Hall, John F. Kilner, Gilbert C. Meilaender, Scott B. Rae, and Patrick T. Smith
PUBLISHER: Grand Rapids, MI: Baker Academic, 2017, (240 pages).

It is often taken for granted that human lives are sacred. Although the practice of human rights and protections differ from country to country, it is generally accepted that people matter. What is not so clear is the reason behind the laws and policies. With the continuing debate over euthanasia, abortion, planned parenting, the death penalty, genetic engineering, hunger strikes, war, and so on, this is not a simple matter. Opinions differ. Many agree on the importance of people but disagree on how they are implemented. There are differences with regard to understanding 'human dignity,' 'human rights,' 'fair treatment,' and so on. Bringing together five different outlooks, the authors try to see these differences in the hope of helping Christians engage appropriately. It is better to be aware so as not to talk from a position of ignorance. At the same time, we can learn humility in recognizing the diversity of human interactions. If we learn to take the convictions of other people seriously, they are more likely to reciprocate.

The first is utilitarianism where the 'ends justify the means.' Gilbert C. Meilaender examines its proponent Henry Sidgwick, who teaches the purpose of life as to produce the maximum amount of happiness for people. In trying to gain the most good for the masses, he loses the unique distinctiveness of the individual. After all, if happiness for many is more important, what about the individual? Meilaender pushes back on Sidgwick by saying that utilitarianism undermines human individual dignity and we risk usurping the place of God. Gradually, he gives reasons as to why the Christian perspective of community and how it preserves the sanctity of the individual.

"Making Sense of God 6d" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Who am I? Who are you? Often, the answer depends on our upbringing, our links to certain institutions, or our roles and titles. In non-Western cultures, people are identified through their connections with their communities. In Western cultures, this is reversed via "expressed individualism." While it may be overly simplistic, this offers us a glimpse into the differences in mindset that contrasts "self-sacrifice" from "self-assertion"; Keller even points out the hit movie Frozen's song that affirms the latter in Western culture. With secularism, the image of the modern man has become incoherent, illusory, crushing, and fracturing.

Question 6d: "The Problem with the Self: Question of Identity"
On Fracturing:
"In the last chapter we talked about how the secular view of freedom as the absence of restrictions undermines community. Taylor argues (and Bellah demonstrates) that the secular view of identity and self does the same thing. This view, argues Taylor, reduces relationships and community to things 'purely instrumental in their significance.' In traditional cultures our most crucial relationships are more important than our individual self-interest, because our identity depends on honoring the relationships. Therefore they are inviolate and we are solidly embedded in them. A traditional human community according to Bellah, was 'an inclusive whole, celebrating the interdependence of public and private life.'

But when, as in the modern approach, you bestow significance on yourself, then your individual interests are more important than any social tie. If a relationship is satisfying to you, you keep it only so long as it pleases you. 'It fosters a view of relationships in which these ought to subserve personal fulfillment. The relationship is secondary to the self-realization of the partners. On this view, unconditional ties, meant to last for life, make little sense. Human communities become thinned out into 'lifestyle enclaves' or 'social networks' in which people connect, flexibly and transiently, only to people like themselves. They relate to one another around similar tastes in music or food or common wealth status (such as in a gated housing development), but their private and public lives are no one else's business. It is well documented that under the conditions of the modern, individualistic self, social ties and institutions are eroding, marriage and family are weakening, society is fragmenting into warring factions, and economic inequality is growing." (131-132)


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"Making Sense of God 6c" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Who am I? Who are you? Often, the answer depends on our upbringing, our links to certain institutions, or our roles and titles. In non-Western cultures, people are identified through their connections with their communities. In Western cultures, this is reversed via "expressed individualism." While it may be overly simplistic, this offers us a glimpse into the differences in mindset that contrasts "self-sacrifice" from "self-assertion"; Keller even points out the hit movie Frozen's song that affirms the latter in Western culture. With secularism, the image of the modern man has become incoherent, illusory, crushing, and fracturing.

Question 6c: "The Problem with the Self: Question of Identity"
On Crushing:
The problem with the modern self is:

"Ironically, the apparent freedom of secular identity brings crushing burdens with it. In former times, when our self-regard was more rooted in social roles, there was much less value placed on competitive achievement. Rising from rags to riches was nice but rare and optional. It was quite sufficient to be a good father or mother, son or daughter, and to be conscientious and diligent in all your work and duties. Today, as Alain de Botton has written, we believe in the meritocracy, that anyone who is of humble means is so only because of a lack of ambition and savvy. It is an embarrassment now to be merely faithful and not successful. This is a new weight on the soul, put there by modernity. Success or failure is now seen as the individual's responsibility alone. Our culture tells us that we have the power to create ourselves, and that puts the emphasis on independence and self-reliance. But it also means that society adulates winners and despises losers, showing contempt for weakness.

All this produces a pressure and anxiety beyond what our ancestors knew. We have to decide our look and style, our stance and ethos. We then have to promote ourselves and be accepted in the new space - professional, social, aesthetic - in which we have chosen to create our selves. As a result, 'new modes of conformity arise' as people turn themselves into 'brands' through the consumer goods they buy.
....

The self-made identity, based on our own performance and achievement in ways that older identities were not, makes our self-worth far more fragile in the face of failure and difficulty.

....

In the New York Times, Benjamin Nugent writes about the struggles he had when he was a full-time novelist. He says:

"When good writing was my only goal in life, I made the quality of my work the measure of my worth. For this reason, I wasn't able to read my own writing well. I couldn't tell whether something I had just written was good or bad, because I needed it to be good in order to feel sane. I lost the ability to cheerfully interrogate how much I liked what I had written, to see what was actually on the page rather than what I wanted to see or what I feared to see."

When his identity was based on being a good writer, it made him a worse writer. He announces at the end of the article that he doesn't base his self on writing anymore because he 'fell in love, an overpowering diversion.' But is the love of someone else a better basis for an identity?

....

If we base our identity on love we come to the same cul-de-sac that we saw with the novelist who got his identity from work. Just as he could not beat poor work, so we will not be able to handle the problems in our love relationships. The writer had to believe he is a great writer in order to be sane. We will have to believe our love relationship is okay - if it goes off the rails, we lose our sanity. Why? If our identity is wrapped up in something and we lose it, we lose our very sense of self. If you are getting your identity from the love of a person - you won't be able to give them criticism because their anger will devastate you. Nor will you be able to bear their personal sorrows and difficulties. If they have a problem and start to get self-absorbed and are not giving you the affirmation you want, you won't be able to take it. It will become a destructive relationship. The Western understanding of identity formation is a crushing burden, both for individuals and society as a whole." (128-130)


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"Making Sense of God 6b" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Who am I? Who are you? Often, the answer depends on our upbringing, our links to certain institutions, or our roles and titles. In non-Western cultures, people are identified through their connections with their communities. In Western cultures, this is reversed via "expressed individualism." While it may be overly simplistic, this offers us a glimpse into the differences in mindset that contrasts "self-sacrifice" from "self-assertion"; Keller even points out the hit movie Frozen's song that affirms the latter in Western culture. With secularism, the image of the modern man has become incoherent, illusory, crushing, and fracturing.

Question 6b: "The Problem with the Self: Question of Identity"
On Illusory:
The problem with the modern self is:

"In short, do not look to anyone else to validate you. Use no standards from the outside. You bestow the verdict of significance on yourself. But this is an impossibility. You cannot get an identity through self-recognition; it must come in a great measure from others. Theologian Philip Ryken qyotes fmor a contemporary novel about a young single woman. She writes a New Year's resolution: 'Develop inner poise and authority and sense of self as a woman of substance, complete without boyfriend, as best way to obtain boyfriend.' However, she sees a problem. 'My sense of self comes not from other people but from . . . myself? That can't be right.' Yes, it isn't right. In fact, it can't be done.

....

Robert Bellah says strikingly, 'The irony is that here, too, just where we [modern people] think we are most free, we are most coerced by the dominant beliefs of our own culture. For it is a powerful cultural fiction that we not only can, but must, make up our deepest beliefs in the isolation of our private selves.' He goes on to say that modern people simply cannot see how their identities owe to others. 'Insofar as they are limited to a language of radical autonomy' and 'cannot think about themselves or others except as arbitrary centers of volition,' it means 'they cannot express the fullness of being that is actually theirs.'

Our identity then, is not, after all, something we can bestow on ourselves. We cannot discover or create an identity in isolation, merely through some kind of internal monologue. Rather, it is negotiated through dialogue with the moral values and beliefs of some community. We find ourselves in and through others. 'We never get to the bottom of ourselves on our own. We discover who we are face to face and side by side with others in work, love, and learning.' In the end the contemporary identity - simply expressing your inner feelings, with a valuation bestowed on yourself independently - is impossible.



" (125-6)


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"Making Sense of God 6a" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Who am I? Who are you? Often, the answer depends on our upbringing, our links to certain institutions, or our roles and titles. In non-Western cultures, people are identified through their connections with their communities. In Western cultures, this is reversed via "expressed individualism." While it may be overly simplistic, this offers us a glimpse into the differences in mindset that contrasts "self-sacrifice" from "self-assertion"; Keller even points out the hit movie Frozen's song that affirms the latter in Western culture. With secularism, the image of the modern man has become incoherent, illusory, crushing, and fracturing.

Question 6a: "The Problem with the Self: Question of Identity"
On Incoherent:
"First of all, our contemporary approach is incoherent. If you look into your heart to find your deep desires, you certainly will discover many of them. And you will discover something else - that they contradict one another. You may very much want a certain career, but then you fall in love with someone whom you also want very much. Because of the particular nature of both the career and the relationship, you realize you won't be able to have both. What you you going to do? You might insist that one of these desires - for career or love - must be deeper and more 'you,' but that's naive. Why assume that your internal desires are arranged in such an orderly way? Francis Spufford writes that you are 'a being whose wants make no sense, don't harmonise: whose desires, deep down, are discordantly arranged, so that you truly want to possess and you truly want not to, at the same time. You're equipped. . . for farce or even tragedy more than you are for happy endings.

.....

Not only do your desires contradict, but they also are elusive. 'What are the wants of the self?' Bellah asks. 'For all its unmistakable presence and intensity on occasion, the experience of feeling good, like being in love, is so highly subjective that its distinguishing characteristics remain ineffable.'

And besides being contradictory and elusive, our desires constantly change. As I have said, part of having an identity is having a stable, core sense of who you are, day in and day out, in different settings and times. That is why the traditional way of forging an identity through connection with something solid outside the individual self made sense. But if your identity is just your desires, they are going to be changing all the time. If in every situation you seek your own self-interest responding in ways that get the approval and control you want at the moment, then identity essentially disappears. 'In the work of Erving Goffman. . . [comes the view that] there is no self at all. What seems to be a self is merely a series of emphasis on 'being yourself' apart from fixed social roles results in there being no sustained 'you' left, which is common to all situations." (123-4)


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Midweek Meditation: "Making Sense of God 5" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Freedom is a much cherished right in the West. The progress of a society is intricately linked to the freedom to what whatever one pleases. Anything that infringes on such a freedom would be blasted as evil. If one elevates freedom to the highest importance, all others will have to play second fiddle to this sacred right. Truth is, is this workable? What if the exercise of one's freedom infringes on another person's expression of freedom? Is there a limit to free-will?

Question 5: "Why Can't I Be Free to Live as I See Fit, as Long as I Don't Harm Anyone?"
"If you see a large sailboat out on the water moving swiftly, it is because the sailor is honoring the boat's design. If she tries to take it into water too shallow for it, the boat will be ruined. The sailor experiences the freedom of speed sailing only when she limits her boat to the proper depth of water and faces the wind at the proper angle. In the same way, human beings thrive in certain environments and break down in others. Unless you honour the givens and limits of your physical nature, you will never know the freedom of health. Unless you honor the givens and limits of human relationships, you will never know the freedom of love and social peace. If you actually lived any way you wanted - never aligning your choices with these physical and social realities - you would quickly die, and die alone.

You are, then, not free to do whatever you choose. That is an impossible idea and not the way freedom actually works. You get the best freedoms only if you are willing to submit your choices to various realities, if you honor your own design." (103)

"In their book Bellah and his colleagues show that much of the health of a society depends on voluntarily unselfish behavior. Being honest, generous, and public spirited - being faithful to your spouse and children - regularly infringes on your personal happiness and freedom. If people stop doing these things and (as Haidt says) put personal fulfillment above commitment and relationship, the only alternative is a more powerful and coercive government. Bellah and his colleagues made this case in their original 1985 study. Their case was that the culture's emphasis on personal freedom over commitment to community could undermine democractic institutions. In 1996 and 2008 the book was reissued with a new preface written by Bellah, and each time he pointed out that our situation was worsening.

Let's bring this down to a practical level. Just as a sailboat is not free to sail unless it confines itself in significant ways, so you will never know the freedom of love unless you limit your choices in significant ways. There is no greater feeling of liberation than to feel and be loved well. The affirmation that comes from love liberates you from fears and self-doubts. It frees you from having to face the world alone, with only your own ingenuity and resources. Your friend or mate will be crucial to helping you achieve many of your goals in life. In all these ways love is liberating - perhaps the most liberating thing. But the minute you get into a love relationship, and the deeper and the more intimate and the more wonderful it gets, the more you also have to give up your independence." (107)

One of the most powerful links between God, love, and freedom is written by John Newton as follows:

"Our pleasure and our duty, though opposite before;
Since we have seen his beauty, are joined to part no more...
To see the law of Christ fulfilled, and hear his pardoning voice
Changes a slave into a child, and duty into choice."


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Midweek Meditation: "Making Sense of God 4" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Keller continues to invitation to a discussion with the next chapter about happiness and true contentment. He skillfully dissects the four key strategies secular people use to smother their underlying levels of discontent. He critiques firstly the strategies of youth where one thinks that by getting the right job, the right love partner, the right qualifications and so on, one would be happy. Truth is, these are basic distractions from the true pursuit of meaning. Secondly, we complain about the barriers preventing us from getting at our perceived goals of happiness. Thus we resent and believe that our path to happiness is to eliminate these barriers. This too is temporary. Thirdly, we become driven people to accumulate all kinds of possessions and accomplishments. Unfortunately, this is like that running on a treadmill where we have a lot of activity but does not progress in terms of physical distance. Like the physical treadmill, once we tire, we stop. Fourthly, we may adopt the strategy of despairing in which we no longer blame others but ourselves.

Other religions try to resolve such discontent through altruism (just keep doing good no matter how empty we feel); or cynicism (hardening one's heart about the non-existence of good meaning and purpose); or detachment (to escape). Keller then produces a powerful argument for God and love.

Question 4: "How Can We Be Happy?"
"There is another powerful dimension to this reordering of loves. Paul Bloom, in his book How Pleasure Works, argues that what matters most for pleasure is not the simple impact on our senses but what it means in relationship to other persons who matter to us. A painting that we think is an original by an admired artist gives less pleasure when we find out it is not. A chair may be comfortable, but if it is our mother's favorite chair from her sitting room, it will give us even more pleasure. To use theological language, 'we enjoy things most when we experience them as a sacrament - as carriers of the presence of another.' " (93)

"Here, then, is the message. Don't love anything less; instead learn to love God more, and you will love other things with far more satisfaction. You won't overprotect them, you won't overexpect things from them. You won't be constantly furious with them for not being what you hoped. Don't stifle passionate love for anything; rather, redirect your greatest love toward God by loving him with your whole heart and love him for himself, not just for what he can give you. Then, and only then, does the contentment start to come. That is the Christian view of satisfaction. It avoids the pitfalls of both the ancient strategy of tranquillity through detachment and the modern strategy of happiness through acquisition. It both explains and resolves the deep conundrum of our seemingly irremediable discontent." (94)

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Midweek Meditation: "Making Sense of God 3" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Continuing the excerpts from Keller's very wise take on secularism and religion,

Question 3: "Is Meaning in Life Without God Practically Possible?"
A growing number of skeptics are insisting on the freedom to think and believe in anything they choose. With such a heavy reliance on humanistic thinking, the question Keller poses the question of meaning and God, beginning with a possible yes before concluding with a larger no. Note how Keller inserts the word 'practically' into the question.

"So is meaning in life without God practically possible? Public discourse is filled with loud religious voices insisting that life without God is inevitably pointless, bleak, and unworkable. On the other side there are plenty of secular people who insist that they not only have satisfying meaning in life but also have a kind of freedom that religious people do not. Who is right? Can we have meaning in life without any belief in God at all? To be fair to all, I would argue that the answer is both yes and no.

I say yes because both by our definition and by lived experience secular people can certainly know meaning in life. We defined 'meaning' as having both a purpose and the assurance that you are serving some good beyond yourself. If you decide that the meaning of your life is to be a good parent, or to serve a crucial political cause, or to tutor underprivileged youth, or to enjoy and promote great literature - then you have, by definition, a meaning in life. Plenty of secular people live like this without being tortured or gloomy in the manner of a Camus. It is quite possible to find great purpose in the ordinary tasks of life, apart from knowing answers to the Big Questions About Existence.

But I also say no. Secular people are often unwilling to recognize the significant difference between what have been called 'inherent' and 'assigned' meanings. Traditional belief in God was the basis for discovering, objective meaning - meaning that is there, apart from your inner feelings or interpretations. If we were made by God for certain purposes, then there are inherent meanings that we must accept.

The meanings that secular people have are not discovered but rather created. They are not objectively 'there.' They are subjective and wholly dependent on our feelings. You may determine to live for political change or the establishment of a happy family, and these can definitely serve as energizing goals. However, I want to argue that such created meanings are much more fragile and thin than discovered meanings. Specifically, discovered meaning is more rational, communal, and durable than created meaning." (64-65)

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Midweek Meditation: "Making Sense of God 2" (Tim Keller)

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

Continuing the excerpts from Keller's very wise take on secularism and religion,

Question 2: "Isn't Religion Based on Faith and Secularism on Evidence?"
Keller puts his finger on this common misconception and argues that it is not an absolute truth that secularism is a search for truth and empirical evidence. In fact, secularism has a profound level of dependence on faith that is often not highlighted. He argues that Christianity is both faith and reason. It is highly arrogant of secularists to insist that only their way of thinking is rational.

"Twentieth century thinkers such as Martin Heidegger, Maurice Merleau-Ponty, Ludwig Wittgenstein have argued that all reasoning is based on prior faith commitments to which one did not reason. . . .

For example, American philosopher C. Stephen Evans writes, 'Science by its very nature is not fit to investigate whether there is more to reality than the natural world.' Because science's baseline methodology is to always assume a natural cause for every phenomenon, there is no experiment that could prove or disprove that there is something beyond this material world. For example, there would be no way to empirically prove that a miracle has occurred since a scientist would have to assume, no matter what, that no natural cause had been discovered yet. If there actually had truly been a supernatural miracle, modern science could not possibly discern it." (Keller, 34-35)

"The Christian believer is using reason and faith to get to her beliefs just as her secular neighbor is using reason and faith to get to hers. They are both looking at the same realities in nature and human life, and both are seeking a way to make the best sense of them through a process that is rational, personal, intuitive, and social. Reason does not and cannot operate alone. Contemporary secularity, then, is not the absence of faith, but is instead based on a whole set of beliefs, including a number of highly contestable assumptions about the nature of proof and rationality itself." (41)

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Midweek Meditation: "Making Sense of God 1" (Tim Keller)

Starting this week, I will be sharing a few excerpts from Tim Keller's recent book, "Making Sense of God."

TITLE: Making Sense of God: An Invitation to the Skeptical
AUTHOR: Tim Keller
PUBLISHER: New York, NY: Viking Books, 2016, (330 pages).

In New York, almost everybody seem to be talking about Tim Keller and Redeemer Presbyterian Church. One reason for his success with many people, both believers and non-believers is his ability to connect with people living in a secular and skeptical age, yet maintaining his commitment about faith, hope, and God. Recently retired, he continues his ministry largely through writing.

Question 1: "Isn't Religion Going Away?"
Absolutely not. In a striking counter-observation of the presumed rise of secularism, Keller notes two reasons why secularism itself is shrinking.

"Why? There are two basic reasons. One has to do with the trends of retention and conversion. Many point to the rising percentage of younger adult 'nones' in the United States as evidence for the inevitable shrinkage of religion. However, Kaufmann shows that almost all of the new religiously unaffiliated come not from conservative religious groups but from more liberal ones. Secularization, he writes, 'mainly erodes . . . the taken-for-granted, moderate faiths that trade on being mainstream and established.' Therefore, the very 'liberal, moderate' forms of religion that most secular people think are the most likely to survive will not. Conservative religious bodies, by contrast, have a very high retention rate of their children, and they convert more than they lose.

The second main reason that the world will become more religious is that religious people have significantly more children, whereas the more irreligious and secular a population, the less often marriage happens and the smaller the families. This is true across the world and holds within every national group, within every educational level, and within every economic class. So, for example, it is not the case that always 'the more children, the better.' Columbia economist Jeffrey Sachs has argued well that overpopulation and exorbitant birthrates are major contributing factors to world poverty. Nevertheless, it would be a mistake to think there is no opposite problem. Cultures that do not have a replacement-level birthrate die out as they are displaced by other populations and cultures. As Kaufmann and others show, the most secular societies are maintained through the immigration of more religious peoples.
...

It turns out, then, that the individualism of modern culture does not necessarily lead to a decline in religion. Rather, it leads to a decline of inherited religion, the sort one is born into." (Keller, 24-27)

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BookPastor >> "No God But One" (Nabeel Qureshi)

This review was first published on Aug 17th, 2016 at Panorama of a Book Saint.

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TITLE: No God but One: Allah or Jesus?: A Former Muslim Investigates the Evidence for Islam and Christianity
AUTHOR: Nabeel Qureshi
PUBLISHER: Grand Rapids, MI: Zondervan, 2016, (320 pages).

Do Christians and Muslims worship the same God? Is Allah the same as Jesus? This issue costs a tenured professor her job and puts her seminary at the center of a controversy. For the rest of us, it highlights the confusion behind the differences and the similarities between Christianity and Islam. On the one hand, there is a lot of similarities in the Old Testament with the Quran. On the other hand, there are distinct differences in the theology of the person of God. As a convert from Islam, author and speaker Nabeel Qureshi has a personal interest in this one issue, partly because of his acute background understanding of Islam, and also because of his new found faith in Jesus. Having struggled with the differences between Christianity and Islam in a very personal level, he knows why and how people are confused about the whole matter. This book is his attempt to tell the differences between the two great religions and to investigate who God is. For over a decade, he has struggled with the issue, together with thousands of people he have met caught between the theologies of the two faiths. It is hoped that the book will not only clarify the differences but will enable us to pray more knowledgeably for the people caught between the two faiths.

BookPastor >> "Answering Jihad" (Nabeel Qureshi)

This review was first published at Panorama of a Book Saint on April 14th, 2016.

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TITLE: Answering Jihad: A Better Way Forward
AUTHOR: Nabeel Qureshi
PUBLISHER: Grand Rapids, MI: Zondervan, 2016, (176 pages).

What does it mean to say that Islam is a religion of peace? Is this understanding the same for both Western and the Middle-Eastern minds? What is Jihad? How does a religion cause a person to become radicalized? What is the meaning of Islam and its origins?

Spurred by the rising anxiety of terrorism from Islamic radicals and the confusion surrounding religious truth and ideology, Nabeel Qureshi shares honestly and passionately about what Islam stands for, what Jihad essentially means, and how we can respond or relate to Muslims. Qureshi is a former Muslim who when young, was very pious about all things Islam. He has previously shared about his conversion from Islam to Christianity in a book entitled, "Seeking Allah, Finding Jesus."

Some of the clarifications he have made in the book include his study, experience, and analysis of the history of Islam and the teachings of the Quran.

1. The Western understanding of Islam as a religion of peace is different from the Muslim's understanding of peace. Islam means "surrender," a peace that comes only after all the enemies of Islam have surrendered. Violence may be necessary in order to bring about such peace. 
2. The word 'Jihad' means 'struggle,' and is sometimes referred to as the sixth pillar of Islam. While the word sometimes is used in the Quran in a spiritual sense, it more often than not refers to a physical struggle for a spiritual goal.
3. Each time anyone attempts to go back to the origins of the Islamic faith, violence is part and parcel of the struggle in the faith. A vast majority of Muslims have not bothered to go back to the roots of the religion. In order to understand the Islamic religion, one must also understand the contexts of the religion. 
4. The history of the prophet Muhammad is replete with violence; both offensive and defensive forms of jihad. (Example, in Quran 9:29, there is a command to fight Jews and Christians because of belief, not aggression)
5. "Sharia" literally means "path to water" but the interpretations of Shariah law varies tremendously due to "abrogation" where there are verses the some say are no longer relevant but others insist on its relevance.
6. The expansion of Islam involves the use of the "sword" whether directly or indirectly.

BookPastor >> "Expository Apologetics" (Voddie Baucham Jr)

TITLE: Expository Apologetics: Answering Objections with the Power of the Word
AUTHOR: Voddie Baucham Jr
PUBLISHER: Wheaton, IL: Crossway, 2015, (208 pages).

What are Apologetics? Should every Christian learn about it? If so, how then do we go about learning and doing apologetics? As far as author and dean of African Christian University in Lusaka, Zambia, is concerned, the answer is Yes! Progressing from expository preaching of the Word, Baucham brings his conviction of the Word into the defense of the Word, to give the reasons for faith. Anchored in the passage from 1 Peter 3 about contending for the faith and to give everyone a reason for the hope that we have in Jesus Christ, the author seeks to help us discover a defense for the gospel using the Word of God. In contrast to the normal ways in which apologetics are done, this book is about the "nature and practice of apologetics."

For Voddie Baucham Jr, "expository apologetics" is about applying the principles of Bible exposition to the "art and science of apologetics." It is a method that is anchored on the "inerrancy, infallibility, sufficiency, and authority of the Bible." The barriers to faith are many. For believers, there is the threat of biblical illiteracy which means not only are such believers unable to defend their faith, they are susceptible to being influenced by all other spiritual forces. Then there is the threat of postmodern thinking that throws out any views that are perceived as absolute. Written for three groups of people, this book aims to equip the evangelist, the preacher-teacher, and the disciple. Not only that, in order for us to be a credible apologist, we need to be established in our character for Christ; that we live in righteousness, that we behave in a way that is congruent with our faith. Expository apologetics essentially aim to do three things:

1. Being biblical
2. Intuitively easy to remember
3. Being conversational.

"Where Did God Come From?" (Brilliant Answer from Dr Ken Horvind)

This is a video clip of a question and answer between an evolutionist and a creationist perspectives. Dr Ken Horvind, a popular advocate for the creationist model gives a compelling argument to the question: "Where Did God Come From?"



His last statement is really good: "Your question where did god come from is assuming a limited god and that is your problem. The God that I worship is not limited by time, space, or matter. If I could fit in the infinite God in my 3 pound brain, He would not be worth worshiping that's for certain. So that's the God I worship. Thank you."


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