Robert Muthiah, professor of Practical Theology at Azusa Pacific University, differentiates independence from interdependence, which is held in theoretical tension with the concept of The Priesthood of All Believers. He develops his thesis by examining biblical evidences, trinitarian typology, church history, and the truth-claims of modernity; consequentially, he arrives at his postmodern conclusions. Muthiah argues that the New Testament does not provide for “the establishment of a separated ministerial priesthood” in order to illuminate the discrepancy in the hierarchal concepts of ecclesiology (17). Herein, he effectively illustrates common theories of pericoresis, making these abstract concepts readily understandable; thus, this parallel work compares with the “three color” concepts of Christian Schwarz (Natural Church Development, The Three Colors of Your Spirituality, The Three Colors of Ministry, The Three Colors of Love). Muthiah challenges long-held presuppositions of how-to-do church as he outlines significant theological and ecclesiastical considerations for the church in the twenty-first century.

Muthiah braids three strands into one thesis: the biblical conception of the Priesthood of All Believers from a Protestant perspective; the Anabaptist interpretation of ecclesiology; and the postmodern phenomena of individuality. Finding the common thread of independence in this gestalt of priesthood, ecclesial separatism, and postmodernism, Muthiah thus posited his counterbalancing corrective of responsible community. He finds that a healthy community to be the both the goal and the corrective to self-centered faith and action. Muthiah has written his book in a format that is academically logical and systematically cohesive, leading his reader step-by-step from his hypothesis to his conclusion. However, in the conclusion he confesses that there is much more pragmatic work to be done before the theory can become practice.

The book has the distinct cadence of an academic thesis, although I did not read or find written anywhere in the text or its introduction that it was indeed a dissertation. In this regard, the book is densely written in a few places, requiring determination to press through the weave of its own theories and the stitched together reviews of the theories of others. As a book reviewer, I emerged from the final pages of this book with a sense of interest, as to how the three strands of Muthiah’s thesis add a unique application biblical interpretation to the subject of the priesthood of all believers—applied to the postmodern context. However, I am not quite sure what to do with the information that Muthiah has woven together. The challenge of the Church is to embrace the perpetual renewing of the Spirit of God.

Reviewed by John R. Miller

Originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website. Later included in the Summer 2025 issue.

John Piper did not attempt to add another biography of William Wilberforce’s life. He has instead probed to find the source of what motivated Wilberforce to spend his life for the abolition of slavery in Britain. Piper documented his source material effectively, demonstrating that he has read both primary and secondary literature and is able to point readers to where they also may find the treasured quotations of Wilberforce. Piper has made a unique contribution to the study of Wilberforce because he has directed the reader how to apply the lesson of this great man’s life and how to incorporate faith with practice. Wilberforce proves the success of faith infused politics.

It is essential to read biographical stories for more than inspiration; we must read with an ear to hear what they are attempting to teach us. Piper focuses the reader’s attention on the powerful motivating force that under-girded the legendary tenacity of Wilberforce, who spent his political career to secure the emancipation of the slaves of Great Britain. Piper leads the reader through repetitive probing to consider how the Christian faith of Wilberforce compelled him to endure failure and yet remain steadfast until he successfully transformed both parliament and the opinion of a nation.

The brevity of the book condenses the life story of William Wilberforce into an easy read of a couple hours. It contains sufficient information of his life and contribution, to enable one to be conversant of this man, without taxing the time of one who is too busy to read extensively. The essential highlights of his Christian witness emphasize the influence of his faith, in the realm of political legislation; this synthesis is central to Piper’s message. To read this book is to grasp quickly the basic story and moral influence that the faith of William Wilberforce had on the social injustice of slavery.

Reviewed by John R. Miller

Author’s page, where you may download eBook versions without cost (as of July 21, 2017): http://www.desiringgod.org/books/amazing-grace-in-the-life-of-william-wilberforce

 

This review was originally published on the Pneuma Foundation website on August 24, 2007. The Pneuma Foundation is the parent organization of PneumaReview.com.

The missionary ministry of Heidi and Rolland Baker is widely known and their stories of miracles throughout Mozambique are legendary. In this book, the Bakers take the readers on a journey into the heart of the mission as they narrate their own story with their own words. The book is divided into four parts: passion, suffering, challenges, and the supernatural sustenance of the Holy Spirit. Overall, it is a delightful read that is amply illustrated by photos and testimonies.

Heidi Baker’s voice narrates most of the book as she tells her story to the reader, as if sitting in the comfort of a warm home. There is a repetitive (and convicting) theme that appears throughout the book: “if I don’t … then who will” (page 10 and many others). If I don’t go, if I don’t do, if I don’t speak, if I don’t help… then who will? Her point being, she is being compelled to go by the Holy Spirit because the need is so very great. This urgent calling is similar to the calling of Mother Teresa, who’s life calling reflects on the teaching of Jesus in Matthew 25:40, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

While the book is a testimony of the goodness and grace of God, it is also a report to current supporters and an appeal to potential supporters. Nevertheless, it is pleasing and heartwarming to read about the way God is moving in Mozambique.

Reviewed by John Miller

Publisher’s page: http://bakerpublishinggroup.com/books/learning-to-love/343201

Steve Bremner is a missionary to Peru. He co-hosts and produces the “Fire on Your Head” podcast and contributes to Fire Press, which is an online Christian magazine he founded in 2008. This book addresses questions on the baptism and in-filling of the Holy Spirit, which are commonly asked among Evangelical, Charismatic, and Pentecostal Christians. This book is written in a non-academic format that targets most adult readers who want to know more about the theological topic of being empowered by the Holy Spirit. The book is divided into three sections: Bremner’s personal story, common misconceptions, and intimacy with God. He includes one appendix on how to receive the baptism on the Holy Spirit and another appendix on how to lead someone else in the baptism of the Holy Spirit. The book is not a theological thesis; it is a practical response to questions, written in the tone of a gentle pastoral mentor.

Bremner states his purpose as twofold. He wants, “to help remove the stigma surrounding the gift of tongues… to help clarify the unfortunate misconceptions that prevent people from walking in the fullness of the dimensions this gift unlocks” (25). Later, he clarifies, “I wanted to make the focus of this book on only speaking in tongues and not all of the gifts of the Spirit, or even specifically Spirit baptism” (68). In thus stating, he addresses the multitude of books and articles that explore a wide variety of theological perspectives, but, more importantly, his pastoral heart is drawn to helping people experience a fuller dimension of the Holy Spirit, in order that they will be empowered to effectively minister to others.

Nine Lies builds its argument through four primary means.

Steve Bremner

First, the opening argument of the book surrounds the premise that “The baptism in the Holy Spirit is not synonymous for receiving the Holy Spirit upon salvation. Jesus told the disciples to tarry in Jerusalem until they received power, and he did not tell them to wait until they ‘got saved,’ ‘reborn,’ ‘regenerated,’ or any other synonym we may use to describe the Holy Spirit’s work in our lives upon salvation” (75-76). Bremner argues for the filling of the Holy Spirit as an experience following salvation. He further builds his position by emphasizing the empowerment for ministry that is evident in the lives of the believers. Obviously, no one comes to knowledge of God without the Holy Spirit being at work in his or her heart. We were all pagans when we first experience the Holy Spirit at work, drawing us towards Christ. “Spirit baptism is an additional work of the already indwelling Holy Spirit. The empowerment that comes with the baptism in the Spirit is to strengthen their witness with other gifts and signs and wonders. As a result, the manifestation of tongues usually tends to accompany it” (83 – 83).

Second, Bremner leads the reader through common arguments against and for the gifts of the Holy Spirit, expanding on cessationist and continuist positions. He describes the cessationist argument against the gifts and particularly speaking in tongues as unneeded because, “the early church was immature and childish (Ephesians 4:11-13), and the gifts and ministries of the Holy Spirit were given to help mature the church in its infancy” (87 – 88). And he illustrated this with the example of adults not needing the persistent mothering in the same way that the infant needs it. Later, Bremner will use the illustration of an automobile. “Speaking in tongues in this sense is a mere indication that the engine is now turned on to a new level than when the car was parked. Once that contact is made from the key into the car’s ignition and turned correctly, something is ignited. It’s the same when the Holy Spirit comes on someone for the first time in this post-conversion way” (108).

James K.A. Smith is a philosophy professor at Calvin College and author of many books and articles. He has designed this book to focus on two distinct aspects of Christian life, the things we love and the habits we have. The book is divided into seven chapters with the first half focusing on the reality of love and the second on habits of worship. He concludes the book with a helpful resource of suggestions for further reading.

Smith opens this book with a distinct re-orientation to view ones’ self as a loving being, rather than a thinking being. He peppers the book with a comic reference to viewing humanity as thinking beings as brains on a stick, rather than beings who are motivated and directed by the things they love. A pointed question drives this: “What if the center and seat of the human person is found not in the heady regions of the intellect but in the gut-level regions of the heart?” (7). He presses the point further: “The center of gravity of the human person is located not in the intellect but in the heart” (9). In this regard, he argues that we are beings that are ultimately oriented by the things we love, and not by the rationality of our thinking. The opening emphasis rests on the repeated phrase and title of the book: you are what you love. Love forms our everyday habits and it forms how we approach making disciples in the church (19). In addition, because of this, love undergirds the interaction of the church with culture. Liturgies, both formal and incidental, unconsciously communicate how we as Christian people view our relationship with God and our relationship with our community, particularly when we are not even aware of having a liturgy (37).

Smith begins to broaden the term and concept of liturgy into multiple aspects of life. There is a liturgy of consumerism (53). There is a liturgy of cultural practice (54-55). As he expands these definitions of liturgy, he will ultimately turn, in the second half of the book, to his concept of liturgy as a methodology for the “rehabituation” or the “re-habit-making” needed in the disciple making work of the Church (61). He argues that re-training the intellect of the disciple does not make new habits of right worship; re-training the heart makes them.

Somewhere in the mid-point of the book, Smith’s thesis seems to take on a different emphasis. It seemed to start out as a work focused on heart habits, but then the book seems to take on an apologetic tone for the liturgical format of worship. The latter chapters of the book seem to labor to demonstrate how “evangelical” or “charismatic” formats of worship miss the mark and how “liturgical” formats of worship hit the bull’s-eye. Wrongly directed, worship can become Pelagianism because the effort is on human effort (73). Later he supports worship as the “arena in which God recalibrates our hearts, reforms our desires, and rehabituates our loves” (77).

Randy Clark is the president and founder of the Global Awakening ministry school and adjunct professor at United Theological Seminary and Regent University Divinity School. He has traveled and ministered in multiple venues and countries, and he is a noteworthy Spirit-filled conference speaker and minister, with many documentable divine healing experiences. This Essential Guide is an apologetical work that seeks to defend the continuationist position of spiritual gifts and miraculous healing in order to equip the reader with information to support the argument against cessationist controversies. It is written with the popular reader in mind, rather than for an academic reader and therefore it has minimal endnotes and it uses concepts, words, and terms that are within the reach of the non-academic person.

Clark draws the lines of thinking and summarizes the arguments between the continuationist and cessationist authors, identifying some of the popular historical and contemporary positions.  He acknowledges that his book is not meant to be a complete guide; rather, it is only pointing to the primary or essential points of each position. Clark divides this book into four major parts: first, he defines the historical and ongoing division in Christianity on the work of the Holy Spirit; second, he focuses on the genuine work of the Holy Spirit today; third, he elaborates on Jonathan Edwards’ five classical keys for evaluating an authentic work of the Holy Spirit; and fourth, he guides the reader on how to personally experience the ongoing work of the Holy Spirit. At the conclusion, appendices are included, which provide statistical and evidence to support the ideas presented in the book.

This book can serve as a general introduction to the historical and contemporary arguments between cessationist and continuationist positions. It does not fully resolve any of the arguments, but it does point the reader to resources that will provide a greater depth of information. Unfortunately, there are a couple statements that may prove to provide additional support for those who look for errors in the theological and exegetical positions of the adherents of the continuationist perspective.

On page 157, Clark stated, “biblical principles should never become a substitute for the privilege of knowing and being led by the Holy Spirit’s presence.” As a stand-alone statement this can (and unfortunately, probably will) be lifted out of the context of its chapter. Out of context, it places the subjective “Spirit-led” aspect over the objective “biblical principle” that stands counter to the Reformation mandate, sola scriptura. However, in context, Clark will describe the blessing of having scripture enlightened by the Holy Spirit, which enriches any Holy Spirit filled Christian’s understanding.

Another unfortunate error is found on page 129, where Clark stated, “The Greek word translated teaching (see Matt. 28:20) in the NIV is rhema or word.” The Greek word is actually didaskontes, which is indeed properly translated as teaching in many translations. If we give Clark the benefit of the doubt here, we may find that he is referencing another text, but that this error was somehow overlooked. As written above, this will likely also become fuel for the polemic opponents of the continuationist.

Writing as a reviewer who holds the Pentecostal and Charismatic experiences as dear, we cannot give Clark’s book a wholehearted recommendation, even though we find agreement with the major premise of it. It is a book that may give understanding to the above theological debate, but it will need to be read with critical thinking, being aware of its strengths and weaknesses. Our desire is that it undergoes another round of editorial critique and be republished as a second edition, with the errors removed from it.

Reviewed by John Miller

Preview: https://books.google.com/books?id=xDfRBQAAQBAJ

Publisher’s page: http://www.destinyimage.com/products/the-essential-guide-to-the-power-of-the-holy-spirit

Mark Noll is professor of history at the University of Notre Dame. He has taken up the challenge of constructing a “Church history” textbook for undergraduate college students in order to compress the most vital historical information into the confines of a typical college semester. In addition to a helpful introduction, he includes 13 chapters that unveil some of the essential milestones or turning points in Christian history, and an “afterward” where Noll briefly touches on events of the last century. Each chapter has between four and ten study guide questions, with additional questions of practical application for the church today. Additionally, each chapter concludes with a supplemental list of “further readings” to guide the student towards additional resources that will expand the ideas presented.

Even though the reviewer would have chosen a couple different events in history, he offers no criticism for the historical turning points Noll has presented. Chapter one explains how the Church moves from the pages of the Bible into the narratives of the early Church, the cannon of scripture, and the early creeds. Chapters two and three dig into the story of Constantine, the challenges of the councils of Nicaea and Chalcedon, elaborating on the nature of Christ and the political-ecclesiastical tensions of the Church. Chapter four explores the rise of monasticism, the Rule of St. Benedict, and the ways that these have served the development of the Church.

Stepping over a couple centuries, chapter five guides the student into the significance of Charlemagne’s coronation and the authority of the papacy. Then, stepping over two more centuries, chapter six unpacks the East-West tension, which will eventuate in the Great Schism between the Roman Catholic and Eastern Orthodox traditions of Christianity. Then, only a couple pages are given to the catastrophe of the crusades.

Another giant step in the timeline brings the student to the Reformation. Chapter seven finds Luther in the throes of defending his case against corruption and quickly touches on the main points of the reformers. Chapter eight elaborates the parallel controversies in England as Henry VIII seeks both an heir to succeed him and the headship of the Church of England. This chapter also adds a bit of background of the Anabaptist movement, which may make this era confusing for the college student, because too much new information is introduced at one time, without fully delineating it. Chapter nine describes the Catholic Reformation and the role of Ignatius Loyola and the Jesuits.

Chapter ten strides over a couple more centuries and begins with the story of the Wesley brothers, then elaborates on evangelicalism and pietism. Chapter eleven quickly marches through the French Revolution, the rise of Modernity, and then the reactions of the Church towards these. Chapter twelve describes the expansion of the Missions Movement as it reaches into Asia and Africa. The thirteenth chapter draws attention to the Second Vatican Council and the Lausanne Congress on World Evangelism. And then, the afterword briefly mentions the Pentecostal Movement, the rise of women in ministry, the work of Bible translation, and the survival of the Church under communism.

Any teacher who has labored to teach 2000 years of history in a 3 credit course has walked away knowing that too much has been left undone and unsaid. There will always be gaps in chronology and whole topics left unexplored. In this book, Noll gives us his attempt to pare down the whole story into what he deems to be the most important events in Church history, in order to give his students some benchmarks to measure the whole. These benchmarks will provide a conceptual framework for further information to be added in the never-ending study of history. I have walked away from this book with some ideas of how I will modify my own Church history courses in the upcoming semesters.

Reviewed by John Miller

Preview the third edition of Turning Points: https://books.google.com/books?id=7rJvhpg0S9sC

Publisher’s page: http://bakerpublishinggroup.com/books/turning-points-3rd-edition/223385

David Malcolm Bennett (author, biographer, researcher, and lecturer) has written a biographical sketch of Edward Irving, which is economically summarized in its title. As a researcher, he includes rich citations, footnotes, and bibliographical notations. And as a biographer, he narrates Irving’s story with a masterful blend of detail, intrigue, and efficiency, which keeps the storyline moving in both an entertaining and scholarly manner. He includes Irving’s personal life, in courtship, marriage, births and deaths of his children, and in the hardships he endured. In 21 chapters, he leads the reader through the phases of Irving’s life and adds a final chapter of even-handed assessment of Irving’s pastoral ministry and theological authorship.

Perhaps the most compelling aspect of this biography is the manner in which the reader can be drawn into Irving’s experience and to recognize similar ministry experiences in his or her own life. Bennett invites his readers into Irving’s time, his marriage and family, his ministry, and his social life. Having laid a solid biographical foundation, Bennett comes to the famous (or infamous) expression of charismata in the London Regent Square church, wherein spontaneous prophetic declarations, speaking in tongues and interpretations are electrifying the congregation with spiritual excitement (chapter 16).

One is compelled to consider the political church and cultural backdrop that Bennett crafts into the narrative. The reader is invited to think about the ecclesiastical jealousy surrounding Irving’s success in ministry. Bennett parallels the written theological arguments and contents of Irving’s sermons, texts, and books. The fairly benign theological controversy (Was Jesus’ flesh fully like our flesh, in that He was able to sin, but did not sin?) seems to carry an undo amount of weight and attention, because ultimately he sided with the Presbyterian majority or orthodox position. The relatively minor theological dispute becomes a leveraged issue in order to remove him from his leadership position in the church. Bennett spins the narrative as a gross injustice.

David Malcolm Bennett is a PneumaReview.com author.

Additionally, Bennett brings the emerging eschatological ideas into this biography, discussing how that influenced the early 19^th century theological conversation. This dovetails with his Ph.D. dissertation, The Origins of Left Behind Eschatology. He weaves Irving’s contribution to the development of pre-millennial ideas into his biography, while describing the post-millennial milieu of the early 19^th century, including the contribution and argument of J.N. Darby and the Plymouth Brethren.

Previous to reading this biography, the reviewer had but a basic outline of Irving’s story, his success as a preacher, his encouragement of charismata that included speaking in tongues, and a rudimentary understanding of the Catholic Apostolic Church. Bennett has changed this; his experience as a biographer has made Edward Irving come to life. He takes the reader into Irving’s world and the reader becomes engaged in the polemics of the church, the demands of pastoral work, and the pursuit of Holy Spirit-led ministry.

Reviewed by John R. Miller

Companion website: http://www.edwardirving.org/

Publisher’s website: https://wipfandstock.com/edward-irving-reconsidered.html

Mark G. Boyer (Roman Catholic priest and college professor at Missouri State University) and Matthew S. Ver Miller (psychologist and life-coach) write from their experience in relationship, which began as mentor and mentee, then grew into a peer relationship. This brief book takes just five chapters to explore the necessity of relationship in spiritual formation. The first third of the book brings definitions, the second third explores relationship dynamics, and the final third demonstrates these at work in the gospel’s example of Jesus with his disciples, in order to bring the reader to embrace the necessity of relationship. Each chapter concludes with five to seven discussion questions, which may be helpful for an individual reader or group to process and consider the content of the chapter.

Chapter one divides human wholeness into seven dimensions in order that each of the seven parts might be defined, studied, and understood. Nevertheless, these seven dimensions are inseparable in the reality of our human experience. The seven dimensions are intellectual, psychological, emotional, physical, sexual, spiritual, and aesthetic. The authors will discuss each dimension separately and then bring the parts back into the whole, demonstrating the necessity of integration.

Boyer and Ver Miller turn the noun “friendship” into a verb, resulting in the action of “friendshipping” in chapter two. This is an entertaining concept to consider, so that one’s lived reality of friendship cannot remain static; it requires the intentional steps, time commitments, activities, experiences, and actions of friendship. Friendshipping is a costly endeavor that is vital to ones spiritual development. We are designed to be in relationship and thus, cannot be complete without ongoing relationships. Once the reader accepts the necessary actions of friendshipping, then the central thesis of Human Wholeness comes fully into the comprehension of this simple yet profound little book.

The closing chapter exegetes the life of Jesus and expounds on how he invested himself in relationships with both people and with God the Father. The curious omission of this chapter is that it only focuses on the divine aspect relationship between Father and Son, without any mention to the Holy Spirit. From a trinitarian perspective, one must wonder about the theological impossibility of this two-thirds relationship. It begs the question, is it even theologically possible to have only one or two members of the Trinity active in any event? The opening illustration of this book is one of the strands of a rope, which are intertwined into a full and unending circle. Perhaps there is a reason Boyer and Ver Miller have chosen to omit the Holy Spirit from their book, which has escaped the reviewer, but it seems that the inclusion of the third member of the Trinity would greatly enhance their thesis on the necessity of the spirituality of human relationship in the discipline of spiritual formation.

Reviewed by John R. Miller

Preview Human Wholeness: https://books.google.com/books?id=Xdf0BgAAQBAJ

Publisher’s page: http://wipfandstock.com/human-wholeness.html

Raschke adds another voice to the conversation on postmodernity and the church, which draws the reader deeper, demonstrating and attempting to comprehend the furthering complexity of the postmodern worldview. There is no simple or simplistic definition. Ironically, Raschke posits that we may be beyond postmodernity and into something like a “post-postmodern” era. Whether this helps or hinders our comprehension remains to be seen. Regardless, it remains subjective to define the philosophical era that we are currently standing in the midst of, because we cannot see or foresee with unfailing certainty. Therefore, Raschke gives the reader one more point of observation through the lens of this book.

GloboChrist is the third contribution in a series on the Church and Postmodern Culture, edited by James K. A. Smith. The thesis of GloboChrist stems from the “growing anxiety over … globalization and the political, cultural, and religious upheavals that arise in” the wake of twenty-first century postmodernity (19). Raschke summed this book with one of his critiques of fundamentalism; they seem to be “defending the gospel against the ‘heresy’ of postmodernism – as if postmodernism were a statement of faith” (156). The process that Raschke uses follows the patterns of decentralization, de-institution, and indigenization, through the biological metaphor of a rhizome type of a root. The bulk of his argument points to the growing conflict between Islam and Christianity, which stem from competing and conflicting “divine” revelation and eschatology. Raschke has not been shy about assailing all participants in the postmodern conversation, through the academic and prophetic challenges to what he sees as a naive or conservative hermeneutic of scripture.

Carl Raschke (PhD, Harvard University) is professor and chair of the department of religious studies at the University of Denver, where he has taught since 1984. In addition, he serves as an adjunct faculty member at Mars Hill Graduate School and is the author or editor of twenty books.

Raschke engages the tenets of Derrida with an affirmation that postmodernity is more than deconstruction. He confronts the arrogance of the Western Church and culture for the assumption of exporting ideologies. He concurs with Deleuze, who chides the universality of the signs of communication and he agrees with Wittgenstein’s approach to language and linguistic analysis. Contrary to the doomsday naysayers, Raschke posits that the spiritual emptiness of the post-Christian Europe landscape readily fosters an openness to the Christian message. Additionally, Raschke engages Barth, Bonhoeffer, and Ratzinger (Pope Benedict XVI) several times in seemingly random places – thus following a truly postmodern format of writing.

Perhaps the most engaging conversation within this book is within the religious context of drawing parallels between Islam, Christianity, and Judaism. Raschke boils these differences down to a conflict of revelation between all of the children of Abraham. Ultimately, he points to the arrogance of Western Christianity as the weak-point of the argument. Raschke sees these culminating in the eschatological stance of Islam and Christianity, even through the Muslim’s expectation of the return of Christ (Premillennial Dispensationalism) and the return of the Mahdi, who will instruct and correct the errors of the Christianity and Judaism.

The concluding chapter has an academic disclaimer in its title, which seems to give Raschke permission to freely express his opinions without restraint. R. Scott Smith and John MacArthur take a few heavy hits as Raschke criticizes their worldview and McLaren is chided for having a Burger King form of Christianity. In closing, Raschke draws Bonhoeffer onto his side for support, finding comfort in his supposed postmodern and global postmodernity.

Reviewed by John R. Miller

This review originally published to the Pneuma Foundation In Depth Resources index February 28, 2009.

Publisher’s page: http://bakerpublishinggroup.com/books/globochrist/281540

Read the 2009 interview between Raschke and the Evangelical Philosophical Society: http://blog.epsociety.org/2009/01/interview-with-carl-raschke-globochrist.asp