Who knew? Noteworthy conservative critics such as William F. Buckley, Jr., Russell Kirk, Allan Bloom, and Roger Kimball no longer stand alone in their critique of American higher education (for dismantling core curricula that stand at the headstream of Western tradition, desperately seeking to be politically correct, emphasizing the trendy over the proven, and allowing liberal thought to have a stranglehold over the academy). James Pierson’s recent article, “What’s wrong with our universities?” (The New Criterion) examines three recent liberal assessments of the state of the American University, and prospects for the future.[1] The liberal critique is interesting, according to Pierson, precisely because it joins critiques long-held by conservatives.

Pierson first discusses Andrew Hacker and Claudia Dreifus, Higher Education? How Colleges Are Wasting Money and Failing Our Kids­­–and What We Can Do About It (Henry Holt & Co., 2011).  This book is written with “the premise that higher education has lost its internal compass and can no longer fulfill its basic obligations to the rising generation of Americans” (19). Writing from the standpoint of the pre-1960s view (old-school liberalism) that democratic education and liberal arts should operate in tandem, the authors observe several ills in American higher education: emphasis on faculty research rather than on teaching, the multiplication of superfluous administrative posts, and the depreciation of the liberal arts. Although the authors’ observations are helpful, Pierson argues, the authors do not offer much evidence to substantiate their claims (20). Nonetheless, the book provides an interesting indictment of American higher education and offers some controversial proposals for remedying the ills.

Second, Pierson treats Richard Arum and Josipa Roksa, Academically Adrift: Limited Learning on College Campuses (U. of Chicago Press, 2011). Arum and Roksa claim, in the light of a good deal of complex data, that “college students are studying and writing less and learning far less than their peers of a generation ago, while our competitors are passing us by in measures of achievement and rates of college graduation” (22). As Pierson states, “though burdened by the social science excess of data and methodology, Academically Adrift is a serious effort to find out if colleges and universities are delivering on their promise to educate all students” (22). Although the authors’ diagnosis of higher education is nothing new, their proposals for improvement are focused and helpful.

Third, Pierson discusses Mark C. Taylor, Crisis on Campus: A Bold Plan for Reforming Our Colleges and Universities (Knopf, 2010). Taylor published this work as an expansion of his 2009 op-ed in The New York Times. In line with other critics, Taylor is troubled by the emphasis on faculty research at the expense of classroom instruction. The primary distinction of Taylor’s book is his analysis of the impact of the “Great Recession” on America’s universities (25). The negative of the book, according to Pierson, is that it does not provide a robust constructive proposal.

[Editor’s Note: This post is the first installment of a new series at BtT. “Briefly Noted” will consist of brief notes about ideas, literature, and events that might be of interest to our readers.]

The aim of this book is to pry inside the motivations of the man who gave us The Pilgrim’s Progress. As such, a 54-page biographical essay, which includes the main aspects of Bunyan’s piety, is followed by selections from Bunyan’s other writings. Thirty-one excerpts from works such as Grace Abounding to the Chief of Sinners, The Work of Jesus Christ as an Advocate, The Jerusalem Sinner Saved, The Acceptable Sacrifice, and his sermons and letters provide a rich sampling of Bunyan’s theological and devotional emphases. These excerpts are organized by seven sections: 1. Christ Our Advocate; 2. Christ Jesus the Merciful Savior; 3. Hope for Sinners; 4. True Humility; 5. Christian Ethics; 6. The Gospel Applied; and 7. Warnings.

Within these sections, the excerpts are given in short chapters which make excellent material for devotional reading. For example, chapter 3, “Things Related to the Promises of Christ Our Advocate” excerpted from The Work of Jesus Christ as an Advocate, begins:

There are many things relating to the promises, as to the largeness and narrowness of words, as to the freeness and conditionality of them, that we are not able so well to understand, and, therefore, when Satan deals with us about them, we quickly fall to the ground before him. We often conclude that the words of the promise are too narrow and rigid to comprehend; we also truly think that the conditions of some promises do utterly shut us out from hope of justification and life. But our Advocate, who is for us with the Father, He is better acquainted with and learned in this law than to be baffled out with a bold word or two or with a subtle piece of hellish sophistication (Isa. 50:4). He knows the true purport, intent, meaning, and sense of every promise and piece of promise that is in the whole Bible. He can tell how to plead it for advantage against our accuser, and He does so (p. 67).

Phil Newton is Senior Pastor of South Woods Baptist Church in Memphis, Tennessee, and a SEBTS Ph.D. student in Applied Theology, Christian Missions with a concentration in North American Missiology. He and Dr. Duke have done us a great service by brining Bunyan’s other writings to the attention of pastors, students, teachers and any Christian seeking to grow in the knowledge of grace and truth. This book is therefore recommended for those in any of these groups.

Doug has served in overseas missions for 14 years, primarily among Central Asian Muslims with the IMB. Coleman is also author of “The Agents of Mission: Humanity,” in Theology and Practice of Missions: God, the Church, and the Nations edited by yours truly.

And, thank you for having been about to ask. Yours truly did contribute several essays to the Encyclopedia, including those on Hans Frei, Stanley Hauerwas, George Lindbeck, James McClendon, David Tracy, and Ludwig Wittgenstein.

The Encyclopedia of Christian Civilization looks to be an essential reference tool for scholars, students, pastors, and others, on the historical and sociocultural significance of Christianity. Understanding one’s place in the world helps one better reach the world for Christ. This work will forward that endeavor.

For any of the three types of folks above, a good book might be the perfect gift. For those in category one, why not introduce them to the joys of reading? For those in category two, why not help them read with a plan? And for those in category three, why not feed their addiction? With this in mind, I’m offering a short list of books to buy for Christmas, in case any of you need something to stimulate your thinking. Because the list will be short, I’ll have to leave out more than a few good gift ideas. Please leave a comment telling us the one or two best gift ideas that I left off the list.

Introducing a Friend to Christ

C. S. Lewis’ Mere Christianity is a powerful little 20th-century classic treatment of the Christian faith. Lewis writes in a lucid and compelling manner that will hold the attention of any person who is reasonably interested in the subject matter. Plus, Lewis’ street cred as a writer and scholar (Oxford and Cambridge) provides the book a measure of advance credibility.

Tim Keller’s Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope That Matters is an exploration of the things that we tend to trust as our functional saviors/gods (sex, money, and power), which are actually false saviors and gods. They cannot save. Only Christ can save.

John Stott’s Basic Christianity is a brief, well-written and concise introduction to, umm, basic Christianity. Stott writes the book for people who are “hostile to the church, but friendly to Jesus Christ.”

Rick Warren’s The Purpose Driven Life is a #1 New York Times bestseller, having sold over 30 million copies. Publisher’s Weekly calls it “the bestselling nonfiction hardback book in history.” It is structured as a 40-day introduction to the Christian life. Warren asks the reader to read only one chapter per day in order to “have time to think about the implications for your life.”

Tim Keller’s The Reason for God is a 21st-century version of Lewis’ Mere Christianity. He demonstrates that even skeptics have beliefs and “faith,” then presents the basic Christian faith, answers skeptical questions, and does so in a manner that is compelling for 21st century inquirers and skeptics.

Introducing a Friend to the Bible

Craig Bartholomew and Michael Goheen’s The True Story of the Whole World. This slim little 170-page volume presents the Bible as a unified and coherent narrative that is the true story of the whole world. For a more in-depth treatment by the same authors, see The Drama of Scripture: Finding Our Place in the Biblical Story. The former book is best given to interested laypeople and undergrad students. The latter is a good gift for thoughtful undergrad and grad students. I find Bartholomew  and Goheen’s narrative exposition to be a powerfully effective way of unfolding the truth, goodness, and beauty of the Christian Scriptures.

Introducing a Friend to Theologically-Driven Devotional Reading

J. D. Greear’s Gospel: Recovering the Power that Made Christianity Revolutionary. This is the perfect book for Christians who need some theological and devotional “caffeine” and even more importantly, who need to rediscover the blazing center of the Christian life—the gospel. This book is maybe your best one-stop purchase for all of your believing friends.

John Piper’s Don’t Waste Your Life is like J.D.’s Gospel, in this respect: if you are looking for a Christmas book for a believer, then buy it. There’s no reason to hesitate. Life-changing book.

C. J. Mahaney’s Living the Cross-Centered Life is a concise little book that shows us how to center our day on the life-giving reality of the gospel, and how to avoid the life-sapping temptations of legalism, condemnation, and feelings-centered Christianity.

David Platt’s Radical is an unsettling book. Like Piper’s Don’t Waste Your Life, it challenges the reader to be shaped more by Jesus’ call to discipleship than by the American dream. Be careful with this book—it is dangerous.

C. S. Lewis’ The Weight of Glory is a collection of sermons and essays by Lewis. I’ll admit I’ve read only one chapter in the book, but it is the sermon “The Weight of Glory” for which the book is named, and it is one of the most elegant and powerful essays I have ever read. IMHO, this is the single best essay/sermon/book that Lewis wrote. From it, we get his classic statement that “it would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased” (26).

Introducing a Friend to Some Classic Christian Writings

C. S. Lewis’ Till We Have Faces is a retelling of the myth of Cupid and Psyche, a tale of two princesses (one beautiful and one unattractive) and of the struggle between sacred and profane love. IMHO, this is his best work of fiction.

G. K. Chesterton’s Orthodoxy and The Everlasting Man are two must-reads for young theologians. Chesterton was a British journalist (and armchair theologian and philosopher) who possessed a top-shelf mind and one of the sharpest wits of the past two centuries. Orthodoxy is a circuitious, witty, and ultimately compelling account of why he rejected his early agnosticism in favor of Christian orthodoxy. The Everlasting Man is Chesterton’s argument that the Incarnation is the key to unlocking world history. A smart and witty book.

Pascal’s Pensees. I recommend Peter’s Kreeft’s edited version of the Pensees, entitled Christianity for Modern Pagans. In the book, Pascal provides a brilliant and elegant argument for the Christian faith.

Concluding Thoughts

Determining what to read is more than a little important. Of the many books in any given library or bookstore, most can be left unread without any fear of intellectual or moral deprivation. Even (and sometimes especially) the bestsellers are not necessarily worth reading. For this reason, I’ve tried to help provide some helpful gift books for this Christmas. As I close out this blog installment, I want to mention a few reasons why you should consider buying books as Christmas gifts.

First, reading books sharpens the mind. For Christians, reading gives us the chance to interact in the world of ideas, giving theological critique of what you read. It is one way to practice thinking Christianly. If I am reading a work of fiction, I ask a series of questions: Who is the hero, and why does the writer want me to admire him? Who is the adversary in this story, and what does the author think is so bad about him? Does this story provide a note of redemption, and if so, in what is the redemption found? If I am reading a theological text, I critique it in light of the Scriptures and the best of the Great Tradition. If I am reading one of the great philosophers, I question his presuppositions and look into the logical coherence, empirical adequacy, and existential viability of his theories. Reading prepares us to think in a distinctively Christian manner.

Second, reading exercises the mind. It forces us to increase our skills of concentration, memory, and reasoning. It requires that we focus on, remember, and assess arguments, plots, themes, characters, facts, and figures. Reading improves vocabulary. Without reading regularly, I would have never known, inter alia, such susquapedalian words as “pervicacious” or “stultiloquence.” :) Further, reading makes us better writers. (Just think how much worse this blogpost would be if I didn’t read regularly.)

Third, reading gives one something about which to converse. If I have read Ghost Wars, I can make a meaningful contribution when conversation turns to Afghanistan. If I have read The World is Flat or The Clash of Civilizations, then I can make conversation with about any number of global issues. If I have read Mere Christianity, I have some idea how to make theological conversation with a skeptic. If I read Wildlife in the Kingdom Come, I will be well-equipped to poke fun at theologians.

Fourth, reading allows one to “travel” to other times and places. Although I might not have the time or money to travel to Iran right now, I can read about it in The Ayatollah Begs to Differ or The Shia Revival. I may never be able to interview Abraham Lincoln or Jonathan Edwards, but I can read their biographies. Although I was never able to converse with one of the famous atheists, I am able to read Nietzsche’s Beyond Good and Evil and Bertrand Russell’s Why I Am Not a Christian.

Fifth, reading reduces stress. Researchers at the University of Sussex have shown that the best way to relieve mental and physical stress is to read a book. In their study (which Al Mohler pointed out in his blog on 4/3/09), reading caused a 68% reduction in measurable stress, topping other stress reducers, such as listening to music (61%), sipping tea or coffee (54%), and taking a walk (42%).

Sixth, reading is an inexpensive and low maintenance form of entertainment. Compared to the cinema, for example, books don’t cost much. Most books cost $10-$30, which is approximately the same as 1-3 movie tickets, and give more pleasure over a longer period of time. Library books do not cost a dime. Imagine the money I can save if I can one day get my baby daughter hooked on reading (and convince her not to marry).

Finally, reading is an inherently humane and theological activity. The Triune God created through the Word and speaks through the Word. Indeed, the Trinity is a model of accomplished communication, as God the Father speaks, God the Son is the Word, and God the Spirit enables and illumines the reception of the Word. Further, God created us in his image and likeness, with part of that likeness being our rational and imaginative capacities, which are precisely the capacities needed to read. May we use our capacities in a manner that glorifies Him.

The Winter 2011 volume (vol. 2, no. 2) of STR has now been issued with the theme “Mission, Discipleship, and Hermeneutics.” The contents and contributors are:

“Mission, Discipleship, and Hermeneutics: Introducing the Current Volume” by Heath Thomas, STR Editor (Assistant Professor of Old Testament, SEBTS)

“A Light to the Nations: The Missional Church and the Biblical Story,” STR Interviews Michael Goheen

“A Review Essay of Michael Goheen, A Light to the Nations: The Missional Church and the Biblical Story” by Bruce Riley Ashford (Associate Professor of Theology and Culture, SEBTS)

“Theology in Action: Paul, the Poor, and Christian Mission” by Jason B. Hood (Scholar-in-Residence and Director of Christ College residency program)

“How to Do Things with Meaning in Biblical Interpretation” by Richard S. Briggs (Lecturer in OT and Director of Biblical Studies at Cranmer Hall, St. John’s College, Durham)

“Isaiah 6 in Its Context” by Robert L. Cole (Associate Professor of Old Testament and Semitic Languages, SEBTS)

STR also features several concise, critical book reviews in each issue. Between the Times will keep you updated on the new issues when they come out. But in order to fully appreciate its contents, we invite you to check out the STR website, here, and subscribe to the journal. We think your ministry in and for the church will be encouraged as a result.

Wright is a prolific Old Testament scholar and missional theologian. He is the author of a couple of very important books on mission titled The Mission of God: Unlocking the Bible’s Grand Narrative (IVP Academic, 2006) and The Mission of God’s People: A Biblical Theology of the Church’s Mission (Zondervan, 2010). In those books, Wright lays out a holistic understanding of mission that is rooted in the Bible’s grand narrative and that results in the final redemption of the cosmos. The church participates in God’s mission by proclaiming the good news of God’s salvation in Christ through word and deed in every sphere of life. In many ways, this view of mission is a continuation of the position advocated by John Stott in his classic book Christian Mission in the Modern World (IVP, 1975) and articulated by the Lausanne movement through the Lausanne Covenant (1974), Manila Manifesto (1989), and Cape Town Commitment (2011). (Stott was the principle author of the Lausanne Covenant, while Wright was the principle author of the Cape Town Commitment.)

Recently, Kevin DeYoung and Greg Gilbert have offered a friendly critique of this understanding of mission in their book What is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission (Crossway, 2011). DeYoung and Gilbert are hesitant to define mission too broadly, preferring to focus on verbal proclamation of the gospel. They argue that Christians can and should engage in social justice ministries, but they don’t necessarily see this as being as crucial as evangelism. I may be misreading them, but I think they’re arguing that deeds complement gospel proclamation, but deeds aren’t mission in and of themselves in the same way as proclamation. While affirming a grand narrative reading of Scripture, DeYoung and Gilbert want to be clear that we not confuse what God and God alone does in his mission and what the church has been tasked with in her mission.

I’m going to go ahead and say what everyone already knows, but in my circles is mostly whispered in hushed tones. The aforementioned books (and many others I haven’t referenced) represent a massive debate among evangelicals that has simmered below the surface for several years and is just now coming to light, in part because of the publication and responses to What is the Mission of the Church? It is, for the most part, a friendly debate among substantially like-minded brothers—that’s the good part. But when it comes to the question of mission, there are at least two different tendencies present among inerrantist, non-Arminian, complementarian evangelicals, and these tendencies have the potential to become out-and-out factions. All you have to do is read Ed Stetzer’s review of What is the Mission of the Church?, the responses to Stetzer’s review, and the responses to those responses to see that there is at least the potential for significant controversy.

For my part, I’m not interested in offering a substantive review of the relevant books; plenty of folks have already done so, and from a variety of perspectives. Rather, I want to raise an ecclesiological question that I’ve been mulling over since I read What is the Mission of the Church? a couple of months ago (I’ve previously read Stott, Wright, and several of the other authors whom DeYoung and Gilbert critique). To what degree are representatives of the different tendencies talking past each other because they mean different things when they use the word church? To say it another way, to what degree is this a debate between folks who prioritize the church universal versus those who prioritize local churches?

Many representative voices of the “holistic mission” tendency are either Anglican (Stott, Wright) or intentionally non-denominational (the Lausanne movement). This stands in contrast to DeYoung and Gilbert, who are Reformed and Southern Baptist, respectively. As a general rule, Anglicans and interdenominational and/or parachurch evangelicals are referring to the wider body of Christ when they use the word church, whereas Baptists and at least some Reformed Christians are typically speaking of particular congregations when they use the term. Both believe in both the church universal and local churches, of course, but the primary emphasis tends to be on one or the other.

One reason I think this ecclesiological difference might factor into the mission debate is because, to my understanding at least, both tendencies are in about 95% agreement about what Christians ought to be doing. Both affirm, unequivocally, verbal proclamation of the gospel as the center of mission. Both agree that Christians should do justice and love mercy. Both advocate Christian cultural engagement. In other words, everybody agrees that both word and deed is part and parcel of faithful Christian living. And yet, we have this disagreement. Is it at least possible that Wright (to name just one example) is arguing that Christians in general—the church—should be about X & Y, while DeYoung and Gilbert are arguing that local congregations—the church—may engage in X & Y in different ways and to varying degrees? This seems to be the case to me.

By raising this question, I’m by no means minimizing real differences that are present within the various positions. It’s clear that there is a spectrum of evangelical opinions regarding the church’s mission, though again, I think the differences might seem at least somewhat wider than is really the case. But if we are to work toward any sort of consensus—and avoid factionalism—then we need to understand why different folks land where they do on this issue. I’m convinced ecclesiology has been under-discussed in reviews and other discussions of the key books on the topic. Perhaps as we ask what the church’s mission is, we would do well to be clear what we mean by the word church.

(Update: I’ve just learned that Collin Hansen wrote on a related topic yesterday for The Gospel Coalition.)

Not so at Southeastern, where our faculty are not only wickedly smart and well-credentialed but also faithful men of the Word. Jeremy Evans (Associate Professor of Philosophy at SEBTS) is one of those men and the editor of a new book, Taking Christian Moral Thought Seriously: The Legitimacy of Religious Beliefs in the Marketplace of Ideas (B&H Academic). Addressing the place of Christians and Christian arguments in the American public square, Evans argues that none of the founding documents of the United States represent a strict separation of church and state. As such, “there is a social interest in not hindering the free exercise of religion, part of which includes allowing religious persons to be full participants in the domain of ideas in the American marketplace” (1).

The aim of the book, therefore, is to foster discussion among Christian and non-Christian scholars on the reasonableness of the Christian worldview. To achieve this goal, Evans gathered the keen insights of fellow philosophers and ethicists on critical moral and philosophical issues such as the death penalty, abortion, and creation care. The level of Christian discourse on these and other issues will go a long way to furthering the reasonableness of the Christian worldview in the domain of ideas in the American marketplace. Such is the burden of this book.

The Essays and Authors are:

“A Critique of Public Reason” by James Noland
“Pluralism, Toleration, and the Corruption of the Youth” by Kent Dunnington
“The Significance of Religious Disagreement” by John DePoe
“Two Dialogues on the Philosophy of Science” by John Ross Churchill
“Reframing the Abortion Question” by James Noland
“Assessing the Death Penalty” by Allen Gehring
“Creation Care” by David Graham Henderson

Taking Christian Moral Thought Seriously will be a tremendous help to college and graduate students in philosophy and ethics. More broadly, it will be a stimulating read for any Christian interested in one or more of the issues addressed and, more importantly, how one ought to think about and address such issues in his or her own context.

For those of our readers who are seeking the “action points” or “pastoral application” of this blog, my suggestions are: (1) sign on to Amazon and purchase the book immediately, (2) consider coming to study under Dr. Evans at the bachelor’s, master’s, or Ph.D. level.

First, I’ve focused this list mainly on Christian doctrine and systematic theology, and certain other types of books that relate closely to those tasks. I’ve left out numerous wonderful books that fall in other categories (pastoral theology, biblical studies, etc.).

Second, this list includes quite a few books with which I disagree vigorously. A theologian’s library should contain more than a few books written by theologians outside of our “theological family,” so that he can come to the theological roundtable, listening and speaking in an informed and compelling manner.

Third, this list encourages the young theologian not to be a chronological snob (by limiting his reading to recent publications), but instead to read the old books, slowly, patiently, receptively.

Fourth, I’d like to hear your thoughts about what you would have included that I left out, and maybe what I included that you would have left out. I started out aiming to provide 25 recommendations, but ended up exceeding my own limit.

In fact, my list begins with (1) nine towering theologians in church history, followed by (2) three towering theologians in Baptist History; (3) ten more books; (4) intellectual history, worldview, and culture; (5) global theology; and (6) theological satire.

Nine Towering Theologians in Church History

Irenaeus’ Against the Heresies: In this book and other writings, Irenaeus argues that the heretics’ interpretations go awry precisely because they do not use the apostolic interpretation of Scripture, because they do not set biblical passages within their home environment, the entire canon of Christian Scripture. Another option is Irenaeus’ Demonstration of the Apostolic Preaching. I consider Irenaeus to be one of the most exemplary theologians in church history.

Athanasius’ On the Incarnation: In this book, Athanasius argues that the Son was begotten and not made, and therefore is of one substance with the Father, and which is “perhaps the single most important statement made in the history of Christian thought” (Widdicombe). As Athanasius battled the Arians, one notes that his theological and apologetic method included biblical exegesis, historical arguments, logical deduction, and the use of available philosophical terms and categories.

Augustine’s City of God: Augustine wrote this powerful theological treatise in response to the fall of Rome. He argues that the Graeco-Roman narrative of the world is but a minor narrative subsumed under the more comprehensive biblical narrative. In spite of its deficiencies (e.g. residual Platonic dualisms), this book is a model of how a theologian can communicate the Christian faith in a way that is (biblically) faithful and (contextually) meaningful. I recommend the abridged version with a foreword by Vernon Bourke.

Thomas Aquinas’ Summa Theologiae: This book is perhaps the most enduringly influential text in Christian history, apart from the Bible. This book is too much beholden to Aristotelian philosophy and as such not tied closely enough to the biblical narrative, but is a must-read for the informed theologian. The first time reader will want to buy an abridged version, such as Summa of the Summa, edited by Peter Kreeft. (Note: The Summa is not a hot page-turner; it reads like a prolonged excursion into the earnest world of doctoral dissertations.)

Martin Luther’s Commentary on Romans: Luther’s Romans is a fascinating and slim little volume that arises from the lectures he gave on the book of Romans from 1515 until 1516, as he was coming to a realization of justification by faith. If he had rewritten the lecture later in life, surely he would have revised them further, but they stand as a very significant piece of his work. (Note: Just for fun, the reader can count how many of the verses in Romans issue forth in a pointedly witty comment about the Pope.) Also, a bonus: Luther’s Table Talk is a riotously good read; it is a selection of recollections of Luther’s informal comments about numerous topics, theological and otherwise.

John Calvin’s Institutes: Calvin’s Institutes is an enduringly influential text, easy to read, and pastoral in nature. Although it is two volumes of substantial prose, every young theologian should read it slowly, carefully, and critically.

Friedrich Schleiermacher’s On Religion or The Christian Faith: Schleiermacher is the father of modern theology and the fountainhead from which most liberal/revisionist theology flows. On Religion is his first major publication; it reflects his early thought, is brief, and is relatively difficult to read. The Christian Faith reflects his mature thought, is not at all brief, and is a bit easier to read. For the student who wants lighter fare, try Christmas Eve Dialogue on the Incarnation, a very brief and fascinating book written in the form of a Christmas mini-drama, and which was written during the period in between On Religion and The Christian Faith. (Note: Just for fun, the reader can assess how much residual influence Schleiermacher has, even on evangelicals and Baptists.)

Karl Barth’s Evangelical Theology or Church Dogmatics: Barth is the dominating theologian of the 20th century, known especially for rejecting the Schleiermacherian tradition. Any 21st century theologian must reckon with him. The main issue I have with Barth is his deficient view of Scripture, which led to a deficient method, which led to some heterodox conclusions (such as his implicit universalism). For young theologians who want to read something readily comprehensible, one option is Dogmatics in Outline, but the problem is that this shows Barth’s early and unseasoned thought. A better option is to read Evangelical Theology, which shows his more mature thought, but unfortunately it is not a dogmatics text. The final option, Church Dogmatics, is the best option, but is wickedly difficult to read because Barth unfolds his arguments slowly and circuitously, rather than in a straightforward and linear fashion. His sentences sometimes last half a page. The Dogmatics are rewarding, but not an easy read for the uninitiated. (Note: The first time I read a volume of the Dogmatics, way back in 1996, I felt like a ferret swimming in a bucket of Codeine ®.)

Carl F. H. Henry’s God, Revelation, and Authority: Henry does not quite have the stature of the other eight theologians, but he did provide the most notable evangelical critique of Schleiermacherian and Barthian theology. God, Revelation, and Authority is a multi-volume treatise on, um, God, revelation, and authority. An alternative selection is Henry’s The Uneasy Conscience of Modern Fundamentalism, in which Henry calls for a new kind of robust evangelical scholarship that engages with the larger world, rejects cultural separatism, engages culture in all of its complexity, and works with a type of theological “triage” in which evangelicals can unify and cooperate despite disagreement on more secondary and tertiary issues.

Three Towering Theologians in Baptist History

Balthasar Hubmaier’s The Christian Baptism of Believers: Lively treatise on believer’s baptism, written by a man who surely would have become a prolific and powerful theologian had he not been burned at the stake.

J. L. Dagg’s Manual of Theology and Manual of Church Order: First systematic theology by a Southern Baptist. Pastoral in nature, very accessible for the young theologian. Unfortunately, he elects not to interact with historical and philosophical theology.

A. H. Strong’s Systematic Theology: Strong is probably the most significant Baptist theologian of the nineteenth and early twentieth centuries. He held a high view of Scripture, but unfortunately held to an exclusively inductive view of theology and to some questionable views on other matters (e.g. ethical monism). This book is not quite as accessible as Dagg’s, but is still manageable.

Ten More Books

Herman Bavinck’s Our Reasonable Faith: Herman Bavinck’s Our Reasonable Faith is a mini-theology which represents a distillation of his multi-volume Reformed Dogmatics. Although I differ from him sharply in some respects (ecclesiology), I find Our Reasonable Faith to be a powerfully-argued, elegant, and concise treatment of Christian theology.

Craig Bartholomew and Michael Goheen’s The Drama of Scripture: Bartholomew and Goheen have given us a fine biblical theology, organized around the biblical narrative in six plot movements. Although I differ from the authors in some respects (e.g. ecclesiology), I recommend this as one of the first few books a young theologian should read, especially in light of the fact that systematic theology ought to be lashed to biblical theology (rather than being so entirely beholden to philosophical theology). Christian doctrine arises from within the narrative.

Alister McGrath’s Christian Theology: This is perhaps the best little “historically-informed” systematic theology. Its strength lies in its ability to immerse the young theologian in the great theological conversation stretching over the past 2,000 years.

Thomas Oden’s Classic Christianity: Oden is a Methodist theologian who brings to bear a wealth of historical theology upon his systematic. In particular, he has been influential in urging theologians to draw upon the church fathers. Again, I differ from him in many respects, but this book is well worth the time.

J. Rodman Williams’ Renewal Theology: This text is a systematic theology from a charismatic perspective. Given the fact that charismatic churches are experiencing explosive growth worldwide, the young theologian is well-served to pay close attention.

Richard McBrien’s Catholicism: This massive tome is a guide to one Catholic theologian’s view of the Catholic Church’s origins, teaching, traditions, and developments. I’ll warn you, however, on two counts: First, this book is nearly 1300 pages. (The covers of this book are too far apart.) Do not read it in bed. I fear that you will doze off (that’s a reasonable fear, I assure you) in mid-sentence and be crushed to death. Second, McBrien is a liberal/revisionist who is excited by many of the radicalisms of the 20^th century (he is farther to the left than Sam Donaldson’s part); conservative Catholics don’t prefer him. But I still recommend the book because he does a fine job of historical theology, mediating the Roman tradition. An alternative book is the Catechism of the Catholic Church.

Millard Erickson’s Christian Theology: This book by Erickson is the finest Baptist theology of our generation. Erickson is a top-shelf mind who has put in the hard work to give us a theology that arises from the Scriptures and is conversant with historical and philosophical theology.

J. I. Packer’s Knowing God: This book is an incisive and powerful pastoral theology, in which Packer unpacks the doctrine of God in a way that will challenge anybody from a teenager to a Ph.D. For a young theologian wanting a model of how to write theology, this is your book.

John Stott’s The Cross of Christ: Like Packer’s book above, Stott’s The Cross of Christ is a powerful pastoral treatment of the cross, in which Stott teaches the doctrine of the atonement and applies to Christian life, worship, and mission.

C. S. Lewis’ Mere Christianity: This book is a little piece of theological dynamite, one of the most popular introductions to the Christian faith ever written, and was voted by Christianity Today the best book of the 20^th century. Lewis’ prose is lucid and beautiful.

Contemporary Intellectual History, Worldview, & Culture

Richard Tarnas’ The Passion of the Western Mind: Tarnas’ book is perhaps the best one-stop intellectual history describing the development of the Western mind. For the reader who wants an accessible introduction, this is probably the best choice. For the young theologian who would like a companion volume which supplements Tarnas, John Carroll’s The Wreck of Western Culture is a fine choice. Carroll shows how secular humanism has failed the West. Tarnas and Carroll do not write as believers.

Francis Schaeffer’s How Should We Then Live?: Schaeffer was a towering figure in the 20^th century evangelical world. His compassionate and learned apologetic for Christianity finds its fruition in this book, which is an analysis of the decline of Western culture, and a proclamation of the truth of Christianity.

Michael Goheen & Craig Bartholomew’s Living at the Crossroads: This slim volume is an excellent one-stop worldview text. Goheen & Bartholomew begin by expounding the Christian worldview as it arises from the biblical narrative, and follow this with an exposition of Western intellectual history, a brief treatment of contextualization, and finally a brief exposition of how to think and live Christianly in various areas of public life (arts, education, sports, etc.).

Lesslie Newbigin’s Foolishness to the Greeks: Newbigin served for nearly 40 years as a missionary in India, after which he returned to Europe and began asking the question, “What would it mean to confront Western culture with the gospel?” This book is an elegant an incisive distillation of his answer to that question. He is the towering influence behind many of the theologians and church planters who are asking that same question today.

Global Theology (Selectives)

Global Theology: The young theologian would do well to read theology written in other contexts. One might start with Timothy Tennent’s Theology in the Context of World Christianity, which is a systematic theology compendium of essays written by global theologians, or one of Veli-Matti Karkkainen’s  multi-volume set (e.g. The Doctrine of God: A Global Introduction).

Global Issues: As the globe becomes more and more hyper-connected (and hyper-aware of this connectedness), theologians are well-served to read books that analyze the world situation. Over the past two decades, books such as Samuel Huntingdon’s The Clash of Civilizations and the Remaking of World Order, Robert Kaplan’s The Ends of the Earth, and Thomas Friedman’s The World is Flat have served this purpose.

Theological Satire

Ken C. Johnson and John H. Coe, Wildlife in the Kingdom Come: This little 126-page book is one of the funniest things I’ve ever read; only a person with a petrified diaphragm could fail to laugh out loud. Johnson and Coe’s book is a light-hearted satire on all types of Christian theology. Johnson and Coe are not prejudiced; they are equal opportunity offenders and nobody gets off un-teased.