Introverts in the Church was first released in 2009. The book caught my eye back then because I am an introvert. I reviewed the first edition of the book for Gordon-Conwell Theological Seminary’s Africanus Journal. The author, Adam McHugh, is a Presbyterian minister and a self-confessed introvert. He knows from observation, study, and perhaps most importantly personal experience, how people perceive and react to introverts. He thus writes as an “insider;” he is well aware of the tendencies, challenges, strengths, and weaknesses of introverts.

In the foreword, Scot McKnight sets the stage for some of the material discussed in the book. He gives a couple of examples of church practices that can make introverts uncomfortable. He refers to the “passing of the peace” (a sort of “greet your neighbor” moment) and standing, raising our arms, and singing in the worship service. He says that introverts probably did not initiate these practices in church life. It may be news to some parishioners that these practices can make introverts uncomfortable.

McHugh has a good sense of humor. The reader becomes aware of this in the preface of the book when he mentions a number of the working titles he played with for the book, the titles are “Introverts in the Hands of an Extroverted God,” “Girl Meets Introvert, Keeps Looking,” and “Left Behind, and Happy About It.” All of these titles hint at the idea that introverts are to some degree either unimpressive or unusual. In an extroverted world they seem “different.” In reality many people, including introverts, see introverts in this way.

Most people are a blend of both extroverted and introverted qualities; however, usually one of them is more dominant.  In the course of the book McHugh highlights some of characteristics of introverts. For example, introverts are energized by quiet, by being in solitude with little or no interaction with other people. Introverts also process things internally. Calling attention to the differences between introverts and extroverts in this regard McHugh writes “extroverts speak in order to think, whereas introverts think in order to speak” (page 42). In addition, introverts tend to have fewer, but deeper friendships and fewer and more focused interests. Because of these traits introverts are sometimes perceived to be self-focused or narcissistic. In chapter 5, the author offers some suggestions to help introverts reach out to connect with others.

McHugh affirms that God made some people to be introverts that they have value and have much to offer to the church. One thing that introverts offer to the church is a “longing for depth” (page 76). Some of their other commendable qualities are: creativity, loyalty, service, and the fact that they generally have a calm disposition. In fact, with regard to service they tend to like ministries that are done behind the scenes. That being said, McHugh writes that introverts can also be involved in ministries that one might typically expect to be done by extroverts. He maintains that introverts can do evangelism and be involved in leadership in the church. With reference to evangelism he offers suggestions of ways that introverts can evangelize that are more in harmony with their personality.

After reading this book those of us who are part of the Pentecostal/charismatic church may wish to reflect on how we do church. Do any of our practices make introverts uncomfortable or alienate them? I am not here suggesting that everything be changed to accommodate one part of the church. Rather, armed with the information in this book we might ask ourselves if we could be a bit more sensitive to the introverts in our midst.

Introverts in the Church is a very valuable resource which I hope will enjoy a wide readership in the church, especially by church leaders. It is rich with insights about the quieter members of the church. The book will help extroverts better understand introverts and may give introverts a better understanding of themselves. I wish that I had known about the differences between introverts and extroverts years ago. Introverts and extroverts need one another and McHugh urges them to work together to bring their various strengths into the service of Christ. This is in harmony with what the apostle Paul wrote so many years ago in 1 Corinthians 12 about the variously gifted members of the body (the church) needing one another.

Reviewed by John P. Lathrop

Publisher’s page: https://www.ivpress.com/introverts-in-the-church

The Listening Life is Adam McHugh’s second book; his first was Introverts in the Church. Both of these books have a common theme; they both focus on the subject of quietness. As others before me have pointed out, God gave us two ears and one mouth, so we should listen more than we speak. In this, his latest book, McHugh champions the cause of listening. He has served as a pastor, hospice chaplain, and spiritual director, in these various capacities he has spent a good deal of time listening and he believes that there is much value in it.

Adam S. McHugh

The book is comprised of an introduction, nine chapters, and an epilogue. Many Christian books have been written about listening to God, which is, of course, very important. McHugh too believes that listening to God is important but he advocates for other kinds of listening as well. In the course of the text he writes about: Listening to God, Listening to Scripture, Listening to Creation, Listening to Others, Listening to People in Pain, and Listening to Your Life. Listening is important. McHugh points out near the beginning of the book that God Himself is a listener. If God, the sovereign of the universe, listens we as His people ought to listen as well. One of the fundamental benefits of listening is that we learn.

Today, Christians are under increasing pressure to “justify” their belief in the Biblical account of creation. Geneticists claim that their research has undermined the viability of the historic Christian account of human origins. So how should Christians respond?

Dr. Poythress begins by analyzing the often quoted statement that humans share 99% of their DNA with chimps. With remarkable clarity and brevity, he deconstructs this claim by noting how it only pertains to those segments of DNA that match chimpanzees. He explains that only 77% of our DNA is shared with chimpanzees and that in contrast our DNA more closely matches other primates. But should this new fact bother Christians?

Vern S. Poythress

Poythress seems to answer “No.” He smartly explains how assumptions influence the interpretation of evidence. For example, a Darwinist would say that the DNA evidence shows our familiarity with primates and therefore supports evolution. On the other hand, a theist might think that the shared DNA shows a common designer or our solidarity with our fellow creatures, the animals. His point is not to suggest that truth is relative or just in the eye of the beholder, but that our assumptions regarding what is possible in a large way determine how we will understand the implications of the data we have collected.

While correctly pointing out the biases of contemporary science which is dominated by a Darwinian worldview, Poythress, subtlety and respectfully, shows that Christians need to evaluate the assumptions in their interpretations too. He notes that some of our readings may in fact cause conflicts with science that are more illusory than real. Though Poythress does not directly answer the question of whether Adam existed or not, his instruction provides readers with tools to answer the question for themselves.

Evidentialists will be disappointed, however, as Poythress spends only glancing moments on the data supporting or contradicting Darwinian evolution. I suspect the reason for this neglect stems from Poythress’ belief that supporters of Darwinianism will never admit the contrary data as a defeater of their theory. Nevertheless, I think Poythress could have discussed the role that data plays in confirming and disconfirming theories as the public is not always as intellectually committed to a theory as the major proponents.

The substance and tone of Poythress’s treatment exemplifies a proper approach to this highly controversial and emotional topic. Small group leaders should consider this booklet for a course of study. The questions found at the end of each section encourage readers to recall important concepts and to think more deeply about the implications of those concepts.

Reviewed by Stephen M. Vantassel

Publisher’s page: https://www.prpbooks.com/book/did-adam-exist

At the time of publication, the full booklet was available digitally at this address: http://frame-poythress.org/wp-content/uploads/2015/02/DidAdamExist.pdf

More from the Christian Answers to Hard Questions series (Peter A. Lillback and Steven T. Huff, series editors): https://www.prpbooks.com/series/christian-answers-to-hard-questions

Peter Enns, The Evolution of Adam: What the Bible Does and Doesn’t Say About Human Origins (Grand Rapids: Brazos Press, 2012), 170 pages, ISBN 9781587433153.

Peter Enns brings his considerable academic training and writing ability to bear on the thorny subject of Scripture and evolution. He believes that the evidence for evolution is so overwhelming that Christians hurt the cause of Christianity by continuing to hold on to a literal (i.e. historical) reading of creation account in Genesis. In this regard, he echoes Augustine’s concerns. But rather than proffering a grand harmonization between evolution’s and Genesis’ account of origins, Enns addresses a single component that impedes progress towards a resolution, namely the historicity of Adam.

Enns recognizes that the task before him is great. He contends that the belief in an historical Adam flows not from a direct or plain reading of the scripture but from a cultural and theological reading of scripture, called an “interpretive reading.” An interpretive reading is where the tradition around a text becomes the meaning of the text even if the text doesn’t clearly state that reading. For example, consider the story of Advent. We are taught, and may even believe, that Joseph put Mary on a donkey for the journey from Nazareth to Bethlehem even though the bible says nothing about a donkey.

To break the grip that our ‘interpreted reading’ of Adam has on us, Enns endeavors to create cognitive dissonance in readers by methodically questioning the foundation supporting the interpreted reading. He begins by stating (and with very little reference to specifics or scholarship) that archeology and science provide so much evidence against an historical reading of Genesis that to ignore it would violate our commitment to common sense and grammatico-historical exegesis. Genesis, therefore, is not about cosmic history but about how Israel came into being. In turn, Adam is not the first human, he is the first Israelite, or proto-Israelite.

Enns recognizes that many theologians contend that Paul’s use of Adam (Rom 5; 1 Cor 15) demonstrates that Adam was a historical person. Enns responds that Paul’s use of Adam does not necessarily support the notion of an historical Adam because 1. His arguments were conditioned by the style of argumentation present in his day, 2. Paul’s style of argument is complex and not always easily followed, 3. We only know half the story because Paul’s writings were letters, 4. Paul often didn’t read the Old Testament plainly but rather through the lens of his encounter with Jesus Christ, and 5. Just because we jettison the notion of Adam as the first historical being doesn’t mean that Paul’s theological arguments fall too.

John Pester, “Jesus Christ: Last Adam, Life-giving Spirit,” Affirmation and Critique, Vol. 3, No. 4 (Oct. 1998).

Affirmation and Critique is a quarterly which addresses theological subjects in a continuum. Through a variety of articles by numerous authors, the last seven issues have focused on the person and work of Christ in a weighty manner that is likely unattractive to the average pastor (or reader for that matter). However, distilling the core truths expressed into practical and palatable servings for sermon material should make wading into A&C a fruitful venture. Others, whom may routine such manner of publications will find it well researched, intellectually engaging, and spiritually energizing.

John Pester, in his article “Jesus Christ: Last Adam, Life-giving Spirit,” challenges the reader with this question: Do we as believers establish our faith upon a confession of Christ only, or upon a deeper understanding of the believer’s changed relation or position in Christ? If a believer’s foundation of faith rests, perhaps even somewhat superficially, on the context of Peter’s confession of Christ, as found in Matt. 16, is this the best foundation? Pester says that we must come to a deeper understanding of Christ as found in the Christology and Pneumatology of Paul. He presents I Cor. 15:45b as a fuller recognition of the “now” Christ, namely as the last Adam and life giving Spirit. In this article, Pester then takes at how the necessity of this deeper understanding is both expressed and implied in the Pauline letters.

Recognition of the last Adam is essential to the believer’s broader experience of Christ-crucified because, Pester says, we all have participation in Adam’s lineage and legacy of sin and death. Only by becoming partakers of the Last Adam are the extended effects of sin and death terminated. This is realized through the life-giving Spirit of Christ-resurrected. Herein lies the power for victorious living and effective work and witness. Or as I myself would express this—positional truth becoming experienced truth.

Pester also notes that the process of experience is reverse of the doctrinal sequence. One must first experience the life giving Spirit before there is a practical severing of our soulish connection to the fallen Adam. This, he observes, is the operation of the “law of the Spirit.”

Experience with his own life and with assisting others to live victoriously has convinced the reviewer, with some reservations, that the author makes a valid and compelling case. I believe this helps explain why so many believers live in the shadow of a historical conversion, being experientially bogged down at the cross, ignorant of the Spirit’s contemporary resurrection power as the catalyst for a vibrant and successful Christian walk.