Ben Witherington III is a Professor of New Testament at Asbury Theological Seminary, as well as St. Andrews University. In this text, Witherington addresses the issue that every pastor – whether knowingly or not – has a great stake in: the art of persuasion. The mastery of rhetoric by a pastor is not simply an option, but is a necessity instead. After all, all preachers desire to influence their followers to move from where they are to where God wants them to be. It would be wise, then, to peer into what Witherington has to offer us within this text, and we shall do so in what follows.

This brief guidebook explores rhetorical analysis with reference to various parts of the NT and is composed of eight chapters. In the first, Witherington reviews the oral cultures of the biblical world. Interestingly, he notes the power of speech – and of rhetoric – in this culture, especially in light of the fact the less than 20% of the congregants composing any given church were literate. Additionally, he highlights five elements of rhetorical discourse: first, the exordium, which makes the audience more open to the material that follows; second, the narratio, which is an explanation of the content of the discussion; third, the proposition – i.e. the thesis statement; fourth, the probatio, which is the enumeration of the arguments in favor of the proposition; and fifth, the peroration – i.e. the summary of the major arguments.

Chapter two seeks to define the craft of persuasion, which may singularly be the most important chapter in this title. Chapters three through seven explore the art of rhetoric within the NT, addressing in turn the Gospels of Mark and Luke (which he identifies as gospels of persuasion), Acts (deliberative rhetoric), Paul in general (borrowing much from a previous title of his, The Paul Quest), and then explicates Paul’s method of rhetoric in the pastoral (law-like rhetoric) and general epistles (deliberative rhetoric), respectively. The final chapter accentuates the import of rhetoric in all of the NT, with particular reference to the contemporary art of interpretation.

All in all, this title gives a good unifying thread with which to examine the individual socio-rhetorical commentaries of various NT books that Witherington has previously produced. While probably highly useful for academic courses in NT exegesis, one would also be wise to have this text on their desk when preparing both sermonic material, as well as various teaching units.

Reviewed by Bradford McCall

Thirty years ago, I read James Michener’s novel, The Covenant. Like so many of his historical novels, it is marked by well-researched and detailed historical background. Many twists and turns of the inter-generational plot line have faded since then, but its telling of four and a half centuries of South African history remains clear. Likewise, giving background is what Witherington aims at with his readers.

Yet, the title deceived me. This is not a week’s worth of readings on Corinthian archeological findings and their cultural meaning. In fact, it does not take much to extrapolate some of Witherington’s material into a wider Greco-Roman understanding. It is not a reference book. Nor can one move through it consecutively and exactly follow along in 1 Corinthians. It is a short story, lasting one week, set in first century Corinth that can stand on its own. What makes this book unique and valuable is that Witherington has taken great pains to get the details of the historical setting correct and to explain them to us. On almost every page our list of background facts is increased either by a quick explanatory phrase or shaded pages titled, “A Closer Look.” We are introduced to things as wide-ranging as the Apostle Paul’s physical appearance to Greco-Roman home schooling. The beauty of it all is that this and much more jumps from the pages into our minds painlessly and without tedium because it is all under the cover of a short story.

The story itself uses characters found in NT epistles who are then wrapped into fictional relationships and backgrounds. The plot is plausible and at times moving as it combines tension, friendship, some divine intervention, and even a hint of romance. This book can entertain while it secretly educates, making it suitable for teen as well as adult general reading.

Several “Closer Looks” show the value of the book. “Patrons, Clients and Reciprocity Conventions” maps out the differences between contemporary and Greco-Roman social relations. Clearly, this discussion hopes to deliver us from reading into such terms as “friendship” our own understanding and experience. Before banking, there was patronage. Wealth and privilege were confined to the upper five per cent of the highly stratified Corinthian population. From the upper crust came financial patronage to suitable clients who are not to be confused in any way with modern borrowers. Clients became more like hired hands at the beck and call of the patron. This helps explain Paul’s boast of meeting his own needs by his tent making trade, not by receiving any support from Corinthian sources. He was controlled by no one and showed his pure motivation by his independence. From such a note can be gained an appreciation of the social minefield Paul the cross-cultural missionary had to navigate. For NT understanding, it is important to note that the relationship between patron and client was quite often called a friendship; yet, how different from our current understanding. It gives us pause, as the cultural setting of the NT moves from Jewish to Greco-Roman, to be aware of the different use of the word “friend.” Additionally, translating the Greek “adelphos,” literally, “brother,” is not done well in a few contemporary versions by using the word, “friend.”

Ben Quash and Michael Ward, eds., Heresies and How to Avoid Them: Why it matters what Christians believe (Peabody, Mass.: Hendrickson Publishers, 2007), 148 pages, ISBN 9781598560138.

Heresy and heresy hunting are the two issues addressed in Heresies and How to Avoid Them by Ben Quash and Michael Ward. With the contributions of several authors, they show the church how to handle truth, and how not to throw the baby out with the bath water.

Quash and Ward provide an examination of false teachings throughout the history of the church. They focus on such important issues as the person of Christ and Christian living. Although clear in pointing out the dangers of unorthodox teachings, Quash and Ward urge caution in defending the truth. They warn that orthodoxy can suffer corruption, and even be used as a weapon and become “an excuse for any and every kind of outrage” (P. 136).

Michael Ward

Both men have extensive backgrounds in ministry and theology. Quash is an Anglican priest who serves as Dean and Fellow of Peterhouse in the University of Cambridge. He holds a doctorate in Theology from the University of Cambridge. His co-editor, Ward, is also an Anglican priest. He is Chaplain of Peterhouse in the University of Cambridge. He holds a doctorate in theology from the University of St. Andrews.

Heresies and How to Avoid Them is a collection of writings that were first delivered as sermons. Like Quash and Ward, most of the contributors are Anglican. However, some of the chapters are written by Roman Catholics, a Quaker, and a member of the Eastern Orthodox Church.

The book is divided into two parts. Part One deals with the person of Christ and covers the heretical doctrines of Arianism, Docetism, Nestorianism, Eutychianism, Adoptionism, and Theopaschitism. Part Two focuses on Christian living and covers Marcionism, Donatism, Pelagianism, Gnosticism, Free Spirit, and Biblical Trinitarianism.

In producing this book, Quash writes that his aim is not only to help people avoid heresy and appreciate orthodoxy, but to also take a closer look at heresy and the “what-ifs” of orthodoxy, “so that the pitfalls and limitations of heresies can be better appreciated, and orthodoxy more wholeheartedly celebrated” (p. 9).

The tone of the book can be seen in the foreword that is written by Stanley Hauerwas, a professor. He writes that orthodoxy must not be “used as a hammer to beat into submission those we think heterodox” (not conforming to orthodox belief) (p. x). He argues that it is important that the book does “not demonize the heretics of the past and present” (p. x).