I am doing some research on the Connecticut Baptist Sylvanus Dryden Phelps. I hope to complete a paper on him some day, but in the mean time here is a shorter, more informal preview S. D. Phelps: Travel Writing to the Glory of God over at Kuyperian Commentary.
A Review of Luther on the Christian Life: Cross and Freedom by Carl R. Trueman
This is now the third book I’ve read in the “Theologians on the Christian life” series by Crossway, edited by Justin Taylor and Stephen J. Nicholls. The author, Carl Trueman (apparently not related to the other Mr. Trueman, the jailor in John Bunyan’s Holy War), is perhaps the Reformed/Presbyterian community’s “resident Luther expert.”
Though I will freely grant his importance as a Reformer and influence on Western Christianity and I respect him as “the father of Protestantism,” for whatever reason I’ve rarely found myself excited to read a book by or about Martin Luther. But I have an inability to say no to books that call my name, so alas, here I go.
This book has a different flavor than the other two I’ve read. Certainly there is less of a popular feel to it, and it gets into more involved areas of theology and ecclesiology to an extent which I haven’t seen in other books in this series. Trueman’s command of his subject shines through a bit more brightly than Nicholls on Bonhoeffer or Ortlund on Edwards. Though Ortlund and Nicholls’ books have some areas of strength comparatively speaking, Trueman generally handles his subject in a way that instills more confidence in the accuracy and evenness of the portrayal.
Trueman paints Luther skilfully and fairly. I especially appreciated Trueman’s discussion of humor in the conclusionand also the section where he speaks about the misunderstanding of Luther’s teaching on sanctification. I also found the discussion of “anfechtungen” to be surprisingly lucid.
I can’t say that Trueman has “blown me away” with this book, either. On the negative side, I feel like he sort of got bogged down in discussing historical aspects of Luther’s views and practices on liturgy and the sacraments. I’m not saying that these things aren’t relevant. They clearly are. However, I feel like they sort of crowded out other aspects that may have been slightly underdeveloped. It seems that he was just sort of rushing to fit in vocation, marriage, children, etc.
That said, though, Trueman has delivered a solid presentation on what we can learn from Martin Luther on the Christian life. It is detailed, well-organized, conveys enthusiasm, interesting, and useful. What more can we ask for? It is a profitable read and well worth taking the time to work through.
“The Holy Ghost in penning the Scriptures delights himself, not only with propriety, but with a delicacy, and a harmony, and melody of language; with height of Metaphors, and other figures, which may work greater impressions upon the Readers” – John Donne
“Let us pay attention to the style of Isaiah which is not only pure and elegant, but also is ornamented with high art–from which we may learn that eloquence may be of great service to faith.” – John Calvin
“the Bible is filled with every manner of literary device to add natural impact: acrostics, alliteration, analogies, anthropomorphism, assonance, cadence, chiasmus, consonance, dialogue, hyperbole, irony, metaphor, meter, onomatopoeia, paradox, parallelism, repetition, rhyme, satire, simile–they’re all there, and more.” – John Piper
(4 paper books, 2 ebooks, 2 audio books)
- The Romantic Rationalist: God, Life, and Imagination in the Work of C. S. Lewis edited by John Piper and David Mathis
- Creativity, Inc.: Overcoming the Unseen Forces That Stand in the Way of True Inspiration by Ed Catmull
- Introduction to Reformed Scholasticism (Reformed Historical-Theological Studies) by Willem J. Van Asselt
- The Indian Tribes of Canada by Eileen Jenness
- Generous Justice: How God’s Grace Makes Us Just by Timothy Keller
- A Discussion of the Seventeenth Century Particular Baptist Confession of Faith by Richard Belcher and Anthony Mattia
- Black Like Me by John Howard Griffin
It is rather fascinating to see the following assessment of my ethnic heritage (Slavic, Serbian) in a immigration-related publication of the Baptist Home Mission Board of Ontario and Quebec: "The Slav is rugged in physique, docile in temper, and is a much sought workman. But he is lacking in initiative and enterprise for he does his work in the same manner as his forefathers a hundred years ago. He fails in sustained effort, shrinks from overcoming obstacles, and has no desire to meet the perils of the sea. He is slow of intellect, sometimes economizes the truth, and is apt to be intemperate...To offset these and other defects he has a genius for expressing his soul in art. All Slavs love music.....The Servians [Serbians] are of a low grade of civilization and the most backward of all the Balkan peoples" - C. J. Cameron, Foreigners or Canadians? (The Standard Publishing Company, 1913)
As I’ve mentioned elsewhere, I grew up and became a Christian in an Anabaptist sect which was known in Eastern Europe as the “Nazarenes” and Western Europe as the “Evangelical Baptists”. They have been classified as the first Protestants in Serbia, though neo-protestant may be a slightly more accurate description. My forefathers on both sides of my family left the Serbian Orthodox Church for the Nazarene faith.
Due to their Anabaptist beliefs, the Nazarenes were persecuted in Serbia. The Nazarenes grew rapidly in Serbia. So much so that in 1887, a bit of an “ecumenical council” was called to address the issue. It consisted of 14 Serbian Orthodox priests, 1 Roman Catholic priest, 6 Lutheran pastors, and 2 Reformed pastors.
Obviously, this council would agree on little theologically, however what they could and did agree on was to send a petition to the Serbian government asking it to enforce some laws on its books, laws which restricted religious freedom. The laws classified the Nazarenes as an “unrecognized” sect. The implication of this classification was that it was (a) illegal to become a Nazarene, and (b) it was illegal for Nazarenes to get married.
See Branko Bjelejac, “Protestantism in Serbia”, Religion, State & Society 30:3 (2002), 176.
Though his career was shortened by knee problems, his list of accomplishments is amazing. He revolutionized his position in a way which very, very few others have in any sport–and he did it in a short career of just over 10 years.
Orr showed that a defenceman can be an offensive powerhouse. He won the award for being the best defenceman in the league eight years in a row. He was the league’s “Most Valuable Player” three times in a row. He remains the only defenceman to win the league’s scoring title. He won two league championships.
When Orr was inducted into the Hockey Hall of Fame, he was the youngest player ever to be inducted at the time (31 years old).
Recently, Orr wrote a biography. It is interesting to see how he talks about his wife:
“I realize that there is no way to include her in this book in any way that will do her justice. She is not one story among others. She is not just a chapter. Her role in my life can be found on every page…When I give thanks for what is constant in life, Peggy is never far from my mind.” (Orr: My Story, 7)
According to The Life and Thought of John Gill (edited by Michael Haykin), Gill’s confession opened the way for a departure from some categories of historic Reformed thought which had been reflected both in Keach’s confession and the Second London Baptist Confession. The shift came in the areas of justification, faith, and the offer of the gospel.
One writer (B.R. White) even said that Gill’s confession “exorcised the ghost of Benjamin Keach from his ministry.”