This text is yet another in a long line of publications that mines the bible for insights concerning how humans should treat animals. Grumett’s angle takes up the topic of animal husbandry, that is domesticated animals raised for human use (i.e. food, clothing, etc.) in farm and ranch settings. His thesis is “For both Christians and non-Christians, viewing these animals in husbandry systems that were extensive and unmechanized encourages a renewed focus on the animals themselves, including their biological needs and normal behaviors, rather than on animals as products and as sources of products.” He continues arguing that biblical accounts tell non-believers that the bible is not anthropocentric and that sometimes humans are even required to treat animals properly (p.2).

Grummett supports his thesis in the following four chapters, each of which takes up a different aspect of animal welfare that he believes scripture supports. Chapter 1, Herds and Flocks, explores the collective behavior of animals (i.e. sheep and cattle) and how their group behavior impacts their individual and collective well-being. Grumett argues that biblical writings recognize the social element of herd animals in contrast with contemporary ranching systems (p.6). Grumett employs Augustine’s argument that animals are givers of signs, as evidence for the notion that animals are more than creatures to satisfy human needs (p.8). He cites various biblical passages, such as Luke 2:8, that the bible is aware of the collective nature of herd animals. Strangely, Grumett attempts to extend the argument to pigs and chickens even while acknowledging the latter is absent in scripture and the other is rarely mentioned (pp. 16-17). Unfortunately, his appeal to the biblical evidence fails to distinguish between when the biblical writer is describing something and when he is prescribing something (p. 9).

Grumett then proceeds to discuss the sexual and young rearing behaviors of herd animals noting that these practices play an important part in their well-being. Readers will likely find the attention to allegedly non-heterosexual behavior of these animals to be nothing short of bizarre. His comment that readers will find these behaviors “…differing from commonly accepted norms.” (p. 18) to be an understatement. Interestingly, while his thesis is that animal behavior is to teach humans (p.10,18), he does not follow through on how this alleged homosexual behavior in animals is to teach us.

In Chapter 2, Bodies, Grumett argues that the biblical testimony and scientific research condones the practice of maintaining the bodily integrity of the farm animals. Where the prior chapter heralded the value of inter-animal relationships, this chapter argues that the bodies of individual animals should be maintained in their original form. Practices, such as castration, tail docking, nose ringing, debeaking, etc. should be abandoned because they are not supported by Scripture. While conceding that sometimes good husbandry practices may require violating the bodily integrity of an animal, it should only be done if absolutely necessary, meaning that alternative options have been eliminated (p. 51).

Grumett bases this opinion on the sacrificial law that forbids sacrificing blemished animals (Exod 12:5; 29:1; pp. 31, 37). Since the Hebrew word Tamim, (unblemished) means that castrated animals were not permissible sacrifices (cf. Lev 22:19, 24-5), Grumett contends Israelites conformed their ranching practices to align with this law. Unfortunately, he does not provide any evidence for this assertion. Perhaps his awareness of this evidentiary gap explains why he spent so much space discussing the negative impacts of common husbandry practices that violate an animal’s bodily integrity.

Chapter 3, Behavior, turns our attention to where (i.e. habitat) and how (i.e. eating, moving and playing) animals live their lives. Basing his argument in the creation narrative of Genesis 1, Grumett says “It is notable that the animals are assigned habitats that are all outdoors, and that at no future point is any other norm established.” (p. 54). He continues to say that if animals are to be kept indoors there must be substantive reasons for doing so. Ultimately, Grumett believes that the biblical suggestion, if not an explicit norm, is for farmers to raise animals is as freely as possible so the animals can experience the fulness of their behavioral characteristics. Interestingly, while he is aware that the bible speaks of stall-fed calves (pp.57ff) noting Amos’ condemnation (6:4), Christ’s reference to the Prodigal Son (Luke 15:23) is conspicuously ignored.

The final chapter, Stockpersons, looks at the role of the animal caretakers. He asserts that Israel’s husbandry was philosophically/religiously different than that of her pagan neighbors in that she treated animals objectively. Animals were not sources of spiritual strength for Israelites (pp. 69-70). Since the dominion narratives are troublesome for Grumett, he attempts to downplay their impact by suggesting there were exceptions to the top-down coercive authority scheme between humans and animals (p. 71). Unfortunately, the exceptions employed to illustrate his point all involve human to human subjugation, not human to animal. Nevertheless, he continues arguing that the human-animal relationship is covenantal (p.75) and goes into some detail about different aspects of the stockperson-animal bond and its importance.

Grumett describes one rather strange example of the human-animal bond, namely when the stockperson is seen as a member of the herd. Grumett claims that such a blurring of the human-animal distinction can be found in the story of Rachel putting goat skin on Jacob (pp. 84-85; Gen 27:11-23). He ends the chapter suggesting that ranchers should safeguard, if not reestablish, the bond between stockperson and livestock that has been marred/threatened by contemporary livestock practices.

The book ends with a three-page Epilogue where Grumett reminds readers that the bible has more to say about animal agriculture than what is traditionally thought. In addition, scripture sees animals as having their own intrinsic (versus utilitarian) worth which should be respected. Interestingly, he only claims that humans should work harder to treat animals well rather than the typical animal rights call for ending animal husbandry and adopt veganism.

Grumett’s reading of scripture through the lens of animal husbandry, informed by modern science, is certainly a worthy approach. The manifold truths contained in scripture can often only be appreciated when we narrow the scope of our attention to a particular perspective. For making readers aware of that approach, Grumett is to be commended. While astute readers will hear the echoes of an animal protectionist perspective, if not an animal rights one, Grumett refuses to condemn animal husbandry outright. In this he differs from other readers of scripture from the animal protectionist perspective.

While adopting a perspectival approach to probe scripture is useful, it can never have the final say. The method should never be privileged as being the only way they look at the text. For elevating an approach to ex cathedra status can easily result in distortions to the authorial meaning. Take the example of one of my seminary professors who cautioned us not to overread the meaning of a word during lexical analysis. He used the example of interpreting a letter. We traditionally start with “Dear….” He noted that if we read too much into the word ‘Dear’, we might think the writer was extremely fond of us. If we were researching love literature, we might think that every letter starting with “Dear…” is a love letter. Regrettably, Grumett allowed his animal welfare approach to biblical data about livestock animals to blind him to alternative views and contrary data.

Permit me to provide just a couple of examples to illustrate. Grumett conveniently ignores biblical data that counters his perspective. For example, in the reference to muzzling the ox (p. 60), he doesn’t engage Paul who clearly argued that God’s concern wasn’t about animal welfare (1 Cor 9:9). In fact, his scripture index does not even list a passage from 1 Corinthians (p. 108). Likewise, he ignores Christ’s use of the fatted calf in the story about the Prodigal Son, despite spending two pages on the subject (pp. 57-58) telling us that the bible suggests such activity is less than ideal. Wouldn’t Jesus, the author of Scripture, know not to use a fatted calf in a positive light? Or how should Christ’s treatment of the herd of pigs be interpreted? Did Christ’s decision to allow them to be demonized and then drowned demonstrate proper stewardship of domestic animals (Matt 8:30ff; Mark 5:11ff; Luke 8:32ff)? Finally, Grumett argues that modifying an animal’s body is wrong. But what about an owner whose ox likes to gore (Ex 21:29)? Is it better for the owner to cut the horns or should the ox just be killed and eaten? Grumett does not tell us.

The second problem with the book lies in the manner of Grumett’s argumentation. While the tone is suggestive and non-dogmatic, Grumett frequently draws conclusions and makes connections without filling in the evidentiary or logical steps. He claims that Amos 6:4 condemns stall fed calves (p. 58). While acknowledging the financial angle of Amos’ condemnation, Grumett continues to suggest that stall-feeding calves was inherently wrong. Unfortunately, this claim is asserted not proven (see also the animal play argument p. 64).

Grumett frequently confuses what the bible portrays with what it proffers. On page 54, he appeals to the creation narratives regarding animal habitats as being outdoors (versus indoors). But the question is where else would recently created animals be (other than outdoors) until Adam and Eve could begin to initiate the creation mandate? I live in Montana’s cattle country. During our winter storms, I would suggest that the herd would definitely prefer to be “indoors” rather than unrestrained in the field during an ice storm. But is it morally wrong or a violation of our dominion mandate to keep cattle in the field? Regrettably, Grumett’s failure to connect the logical steps and provide the needed evidence to reach his animal-welfare conclusions leaves readers wanting.

By now readers should understand that this book is entirely inadequate to the task it had taken up. While we can thank Grumett for raising the issue of biblical testimony and livestock production, we will have to look elsewhere for answers that can be faithful to the biblical witness and withstand fair-minded scrutiny.

Reviewed by Stephen M. Vantassel

Publisher’s page: https://wipfandstock.com/9798385218592/the-bible-and-farm-animal-welfare/

Jack Hayford is certainly one of the most well-known and highly respected ministers in the modern Pentecostal Movement. He has served in pastoral leadership, written Christian music and books, served his denomination, spoken internationally, started a school, and mentored pastors. The author of this book, S. David Moore, citing Christianity Today, notes that the magazine referred to Hayford as “the Pentecostal gold Standard” (page 21). Hayford’s extensive ministry, accomplishments, and impact make this book an important volume in Pentecostal history.

As the subtitle indicates this is an authorized biography. In the foreword Pastor Robert Morris tells us that S. David Moore has known Jack Hayford since 1984 (page 11). Moore has done interviews with Pastor Jack and was given access to Hayford’s journals and personal papers (pages 11, 13). The author also draws from other written materials by and about Hayford. Drawing on all of these resources the author is able to provide a very personal look at the life of this prominent pastor.

The book provides the reader with a panoramic view of the life of Jack Hayford. It contains information about his childhood. He was born into a family that was not very stable. During the first four years of their marriage his parents were separated four times (page 34). This was because the two of them had very different views about things (page 34). Jack was born into this environment. Before his parents became Christians he experienced physical healing. Though he was not brought to the church service a Foursquare congregation prayed for the healing of an injury he had received at birth, and he was healed (pages 34-35). The doctor who had been treating him admitted that God had healed young Jack (page 35). Fortunately, his parents became Christians not too long after that (page 35). Jack also was healed of paralysis in one of his legs, again because of prayer (page 36).

All, however, was not well after his parents became believers. For a number of years his father did not go to church, this resulted in his mother staying home as well (pages 42-43, 45). But his father eventually rededicated his life to the Lord (page 46). His mother taught him to listen for the Lord to speak to him (page 47). She also taught him that nobody has a corner on the truth (pages 79-80). Jack became a Christian at the age of ten (page 53). When he was in high school he surrendered his life to a call to ministry (page 55-56). This is something he had told the Lord he would do when he was younger, if the Lord would help him find a lost magazine (page 53). He already knew what God wanted him to do (page 53).

The majority of the book deals with Hayford’s life in ministry, which is certainly what most people know him for. I would venture to guess that most people know him for his many books, being the pastor of The Church on the Way (page 18), or the writer of the popular worship song “Majesty” (page 20). Under his leadership the Church on the Way grew from 18 to over 10,000 in weekly attendance (page 18).

As I mentioned in the first paragraph, Hayford has carried on a very diverse ministry. Perhaps one of the lesser-known aspects of his ministry was his service to the Foursquare denomination. He served the church as the National Youth Director (pages 108-109) and as the Dean of Students and the Director of Promotion at Life Bible College (page 117). It is worth noting that even when he was a younger minister he was not afraid to address his superiors about things that he thought could and should be improved (pages 119-121). He later served as the President of the International Church of the Foursquare Gospel (page 277).

Later in his ministry, he became a pastor to pastors; a ministry that he was very good at (pages 213-219). One of his great legacies is that he is respected by people within not only the Pentecostal/Charismatic Movements but also those outside of it (page 215). The foundations for this may date back to his childhood. When he was growing up, he was exposed to multiple denominations including: “Friends, Methodist, Presbyterian, and Christian Missionary Alliance” (page 43). His mother’s statement that no one has a corner on the truth (pages 79-80) may also have helped him accept, and be accepted, by those outside of his own church background.

Today we view Jack Hayford as a great success. But he had times of trial and challenge just like everyone else. The book is very open and honest and mentions his struggles: temptations, fear, and depression (pages 72-73, 110-114, 216). In the midst of his success he has been able to remain humble. This is because he was able to understand that his success was ultimately because of God.

One incident near the beginning of the book demonstrates this. At the time, Hayford had a church of about 100 people (page 17). One day as he was preparing to leave the church building, he noticed an unusual sight in the sanctuary. There was a mist there (page 16), a sign of God’s glory (page 17). Hayford’s church began to grow after the appearance of that mist (page 17). He understood that the church’s growth was due to “the gift of God’s presence” (page 155). Pastor Jack was a man of the Word, the Spirit, and humility. May his example inspire other Christian leaders to follow the same path. Not everyone will achieve the same results, but these are truly qualities that God desires in His servants.

Reviewed by John Lathrop

Walking in the Footsteps of David Wilkerson is the journal of a young man (the author) who walked much the same journey as the famed David Wilkerson (founder of Teen Challenge, Times Square Church, World Challenge, and many other ministries). The book offers a very detailed account, even a word for word interaction, between the life of a mentee and a mentor. Although the relationship was never planned or formal, Simpson shares how the paths of these two men were intertwined for years, benefiting both Charles and “Pastor Dave,” as he has been affectionately called.

Charles Simpson was born and raised in Tennessee, the eleventh of twelve children. After his conversion at the age of 17, he received a missionary call to New York City where he has spent most of his adult life, pastoring, planting churches, and working in Bible schools. While serving as the Pastor of Prayer at Times Square Church, he met and married his wife, Lynn. They have been privileged to work alongside great leaders such as David and Don Wilkerson, Michael Brown, Peter Wagner, Brian Simmons, Vincent Buonfiglio, Joel Sadaphal, and Russell Hodgins. Charles is currently (as of 2018) the Campus Pastor at Brooklyn Teen Challenge and the Director of its School of Ministry.

The book begins with the personal life of the author, hailing from rural life in Tennessee. He compares his youth and upbringing to the early years of David Wilkerson. Both were raised in a strict environment, both felt led to serve in New York City, both were out of their comfort zones (racially, socially, and in other ways), both had a heavy burden and believed that God wanted them to serve those who might be categorized as “unreached” due to their status, both had a prophetic ministry, and both saw the importance of prayer (for themselves and for those they served). How these pilgrims met, how they found each other on that same path, and what that relationship meant to a budding next generation minister is laid out for all to read (the good and the less good).

Typically, some would write a book about their association with the “greats” to impress the reader. “It is who you know that gets you ahead in life,” is often said. But Simpson humbly lays out his faults as well as his accomplishments and includes those of Bro. Dave. Rather than boast, the author shares the importance of having a godly mentor in life that will change both the mentee as well as those they reach. Truly, this was accomplished thorough this association. But he also realizes how important it is to be a mentor himself: “I have learned through the years, the fastest way to [be] a spiritual father—like Paul was to Timothy—is to focus on pouring into the Timothys you can find all around you” (page 170). He learned well.

In one of the last chapters, he lists a few of the mantles that were thrown over his shoulder by the departing mentor: he always listened to God, he was pliable in God’s hands, he was a faithful steward of his giftings, he was willing to admit his mistakes publicly, he deliberately took himself off our pedestals, etc. (Chapter 13).

I was especially interested in reading the account of Pastor Dave’s life because, although not in any way equaling the relationship between Simpson and Pastor Wilkerson, my life has also somehow followed a thread with that “country preacher.” Growing up in New York City and living in Brooklyn and the Bronx, being a part of the early ministry of Pastor Dave when his ministry at time was known as Teenage Evangelism, and later being on the staff of his Bible School in Pennsylvania, I had moments of nostalgia as I recalled so many of the incidents cited in this journal. I believe Simpson caught the essence of his mentor quite vividly and fairly.

Charles Simpson is presently the Campus Pastor at Brooklyn Teen Challenge and the Director of its School of Ministry. I recommend that everyone in leadership should read his account and evaluate whether mentorship is a priority and part of their own ministry responsibilities.

Reviewed by Nat J. Saginario

About the Reviewer: Nat J. Saginario, M.Ed. (R.I. College), has served the body of Christ around the world by teaching at various Christian Bible Colleges in the USA, as pastor and assistant pastor, as short-term missions team leader and with Barnabas leadership training teams to over 85 countries. His association with David Wilkerson began in 1958 as director of the Teenage Evangelism Youth Choir from churches around the NYC Metropolitan area that ministered on the Teen Challenge (the eventual name of Wilkerson’s ministry) TV weekly program. He later went on to serve as a member of the faculty and administrative staff of Mt. Zion, later Summit International School of Ministry, the school in PA founded by Wilkerson and now the Bible School of Times Square Church.

Further Reading:

Charles Simpson, “The Cross and the Screwdriver” DestinyImage.com (July 28, 2018).

Missionary David Joannes speaks with Pneuma Review about his book, The Mind of a Missionary, and about sharing the story of Jesus no matter the cost.

PneumaReview.com: You are involved in cross-cultural missions. Please tell our readers how long you have served overseas and where.

David Joannes: I got started in missions in 1994 at the age of fifteen. I went to Russia with Teen Mania Ministries and have never been able to shake the missionary call. At age eighteen, I bought a one-way ticket to Kunming, China, and have been living overseas for the last twenty-two years. Southwest China is home to hundreds of ethnic tribes and was the perfect place to launch out into ministry among unreached people groups. After years of evangelism, discipleship, and church-planting, my wife and I founded a ministry called Within Reach Global. Working alongside the underground Church, we have seen God move in the lives of countless unreached communities.

PneumaReview.com: What kinds of resistance or persecution have you experienced while serving in ministry overseas?

David Joannes has a burden for unreached people groups. For approximately twenty years now he has ministered in Asia bringing the good news of Jesus Christ to those who have not heard it. The Mind of a Missionary is his second and most recent book. In addition to his writing and missionary work, he is also the co-founder and president of Within Reach Global, a ministry which serves to spread the gospel in Southeast Asia.

The main body of the book is divided into four sections, each section comprised of three chapters. Section One is called “Motivations,” Section Two is “Expectations,” Section Three is “Risks,” and Section Four is “Rewards.” Some of the topics of these sections are internal matters and some are external, but they are all issues that missionaries have to grapple with. As the author explores each of these areas he discusses the ministries of real missionaries. A number of the missionaries he writes about are now dead but some are still alive. The missionaries whose stories provide the basis for each chapter are: Jim Elliot (and his team), C. T. Studd (the Cambridge Seven), Nikolaus Ludwig von Zinzendorf, Robert Moffat, Jackie Pullinger, David Eubank, Nik and Ruth Ripken, William Carey, Hudson Taylor, Amy Carmichael, Don Richardson, and Heidi Baker. If you are familiar with past missions history many of these names will be familiar to you. A few in this list are still actively involved in ministry.

However, this book is not a compilation of missionary biographies. Some of the experiences of the individuals mentioned above are highlighted in the book in order to shed some light on the motivations, expectations, risks, and rewards of missionary service. But there is more in the book as well. In addition to the missionaries already mentioned Joannes shares some of his own experiences and those of other people in missionary work. It is encouraging to learn about some of the things that are happening around the world through people and ministries whose names are not widely known.

Three devotionals from Kirk Hunt’s book, Blessed and Blessing: Devotionals for Gospel Champions (CadreMen Press, 2015).

David’s First Anointing

David’s Second Anointing

David’s Third Anointing

Blessed and Blessing, Devotionals for Gospel Champions

The Kingdom of God is built by the hands and hearts of Gospel Champions. These devotionals are focused on the faithful and courageous men and women who answer God’s call on their lives. Often the least recognized, these Christian servants are the hands, feet and face of God’s present-day Kingdom. Some of the devotions encourage servants to answer His call, then prepare for their mission tasks. Other devotionals address working with others on the frontlines of the Gospel mission. There are devotionals related to finishing in continuing strength and steady faith. Some devotions include Scriptural medicine and reassurance for those who stumble while serving. The servants who bless others are often more blessed than they know. These teachings help Gospel champions recognize and use the gifts God has already given to them. This book benefits the men and women who deliver God’s answers to the physical and spiritual needs around them.

Dr. David Courey is the Dean of graduate Studies at Continental Theological Seminary in Brussels, Belgium. In addition, he was a pastor for thirty years and taught in Bible colleges in Africa and Asia. His unique perspective as a pastor-scholar provides both a devotional and academic approach to the Pentecostal movement.

My curiosity was piqued when I noticed the title of his book, What Has Wittenberg to do with Azusa? on the Pneuma Review’s list for book reviews. I had recently finished my PhD dissertation that contained similar notions which David J. Courey related in his writing. Courey posits that North American Pentecostalism remains at a crossroads and is in crisis. Throughout his book, he purports that the Azusa-based faith contained a triumphal attitude from its beginning. This triumphalism was not born in a vacuum, but developed out of the millennialism and Wesleyan-holiness movements of the nineteenth century. The author believes the cure for triumphalism is Luther’s theology of the cross (theologia crucis). The theologia crucis both critiques and balances the Pentecostal experience. Courey continues throughout his book, expanding the theology of the cross, in conjunction with pneumatologia crucis and eschatogia crucis.

In chapters 4 through 6, Courey employs Luther as a conversation partner, intricately juxtaposing concepts and quotes from the Reformer’s theology of the cross into Pentecostal triumphalism. Courey seeks to reveal the limitations of the Pentecostal experience by relating theologia crucis with healing, Spirit baptism, and supernatural phenomena. Certainly, Courey believes that Luther would resonate with Pentecostal scholarship, for Luther speaks of the supernatural world of angels, demons, and the devil; however, his theology of the cross remains as a needed corrective to the overcoming viewpoint of Pentecostal triumphalism. In chapter 6, he devotes a fair amount of written space to unpack what he calls the sacramental signs of tongues and healing in Pentecostal teaching. Tongues and healing have become the two best known characteristics of what Pentecostals present in their outward spirituality. In due course, Courey turns his attention back to Luther, agreeing with the Reformer that one must defer to the Word, first, and then all experiences are subject to scriptural principles.

Christian Origins and the Ancient Economy is a fascinating study of the socioeconomic environment during the “Second Temple Period” which included the time Jesus lived among us. Professor David Fiensy’s introduction, written in pure geek, gives a false impression of how fascinating and enjoyable his work becomes once readers reach chapter one. Chapter 9, “Poverty and Wealth in the Jerusalem Church,” is worth the price of the book. Written in readable, Reader’s Digest English, it is an exposition on Acts 4:32-34, the quintessential vision of God for His church.

Fiensy begins by introducing the various social strata in Galilee. Jesus, to begin with, was a carpenter, an artisan, in low social standing among both Greeks and Romans, but extolled by the rabbis. Jesus hobnobbed with the elites, however, who were socially above Him: Johanna and her husband Chuza (an official of Herod Antipas), Jarius, Zacchaeus, Nicodemus, and Joseph of Arimathea to name a few. Perhaps, some of the elites employed Him, as a carpenter. Fiensy argues that it was Jesus, the artisan, that lead a mass movement of peasants—though the professor can only surmise how this, historically speaking, came about. As an artisan, he would have interpreted life differently than the average peasant. Additionally, Jesus, would have practiced his craft in an urban setting. This would place Jesus, culturally, worlds removed from that of a farmer. Rural populations maintained their native languages and customs. Urbanites spoke Greek and were “in touch …with the great institutions and ideas of Greco-Roman society.”

Fiensy then asks, “Was debt widespread in Jesus’s time?” That is to ask: was at least 30% of peasantry facing foreclosure on their farmlands and homes? A peasant was a subsistence farmer who was trying to grow enough to feed his family. Peasant farmers made up the greater part of a Galilean subsistence economy. They worked between 1 and 15 acres of land to feed their families on 13 to 25 bushels of wheat—per 6 acres sowed each year. The book is full of such fun facts that bring the parables of Jesus to life and provide needed insight into the New Testament narrative.

David A. Fiensy

Through the book, Professor Fiensy debates the use of a socio-economic model and its archeological accuracy in explaining a Galilean economy. Professor Fiensy uses tables, scriptures, social models, archeological finds as well as other historical data to argue both sides of this intriguing question about private debt. For example, Josephus tells a relevant story of a mob of desperate peasants setting fire to the archives in Judea to burn the record of their debts. Was this the economic backdrop to Jesus’s ministry? There are many unanswered socio-economic questions debated by archeologists and sociologists. Prof. Fiensy welcomes us into this forum as he discusses such subjects as economic crises, the introduction of currency, property, and taxes.

The economy of Lower Galilee, Fiensy’s first concern, was in the early stages of changing from a subsistence economy that bonded peasants together in a common struggle for survival into a market economy (i.e. cash crops to increase wealth) where everything had a price and coinage was, more and more, the medium of exchange. (Fiensy uses the term: commercialized.) Consequently, old associations, family, neighbors, and religious life, were becoming of lesser value. It was in this context Jesus spoke out against riches in Mark 10:25.

This volume is a collection of twenty essays (one previously unpublished) from the pen of David E. Aune, Walter Professor of New Testament and Christian Origins at the University of Notre Dame. Aune’s expertise in the areas of early Christian prophecy and in the book of Revelation is well known, thanks to his publication of a major tome in each area. The essays gathered in the present volume, dating from 1980 and later, represent his developing expertise in both those areas, although the selection is heavily weighted toward studies on the book of Revelation. (There are also discussions of the idea of “holy war”, varieties of eschatology, and sociological investigations of apocalyptic.) All of the essays reveal a scholar at home in his subject matter, never lagging but always presenting something new and relevant to the field. In spite of the often-technical nature of the discussion, all the essays are easily readable. The variety of topics suggests that most will not be equally interested in all the essays, but anyone interested in the topics of apocalypticism, prophecy, and early Christian magic will want to own this volume. We can be thankful to Baker Academic for publishing an affordable edition of a volume that elsewhere (under a different imprint) retails for over $200.

David E. Aune

It is always disappointing to read a book and to discover that a lengthy section on one page repeats an earlier section verbatim. In the case of a compilation of previously published essays, it shows that the author does not scruple to recycle previously published wording for an altogether new essay. This is the case here, as we find identical wording on pp. 90 and 169. But this is a minor quibble in comparison to what the volume offers. The book’s principle value rests in its contribution to the study of Revelation. For those interested in Revelation, I highly recommend this book, especially as a companion volume for Aune’s three-volume commentary.

Reviewed by John Poirier

Originally published on the Pneuma Foundation (PneumaReview.com’s parent organization) In Depth Resources index on October 1, 2009.

David Wilkerson: The Cross, the Switchblade, and the Man Who Believed is an honest and candor assessment written by the son of David Wilkerson (founder of Teen Challenge and personality behind the famed story The Cross and the Switchblade). As he reminisces with graphic stories from his childhood, Gary Wilkerson evaluates his father’s life and ministry until his death in 2011. Wilkerson’s chronicle contains a window into the verve of a man who pioneered an inner city ministry and also prophesied of the end-times. For myself, as a youth, The Cross and the Switchblade was the first book I read from cover-to-cover. The astonishing stories caught my attention as I sought to discover the foundational experiences of a preacher who left his pastorate in rural Pennsylvania and moved to New York City.

Wilkerson’s formative years were based in a strict Pentecostal-holiness home, as the second child of five children. His father, also a pastor, ran a tight ship as a parent. As the son of a preacher, “no” was the operative word. No movies, no sports, no television, no extracurricular activities in this Pentecostal-holiness culture. Gary, as his son, was privy to his father’s private stories, sharing them with serious reflection and humor.

David Wilkerson’s amazing ministry had many twists and turns, yet the foundation remained living by faith on every occasion. Whether he ministered to a recovering drug addict or proclaimed a message about judgment in America, Wilkerson was never deterred by problems or money. However, what is remarkable about this memoir was Gary’s openness about his father’s successes and failures. Though Teen Challenge is by all accounts a success story, he also relates the tragedies. On one occasion, he shares the story of a police officer who contacted the ministry because a Teen Challenge card had been found in the hands of a dead woman who overdosed on the roof of a building.

Many well-known personalities associated with Wilkerson’s ministry were depicted with frank fondness. Nicky Cruz, the converted gang member of the Mau Mau’s was a noticeable figure. Dallas Holm, the musician and songwriter, became a friend to Gary, teaching him the enjoyment of motocross while his family lived in southern California. Pat Boone, intrigued by the miraculous stories contacted Wilkerson. Ultimately, without the television star’s persistence, the movie version of The Cross and the Switchblade may have never materialized. In due course, David’s brother, Don Wilkerson associated himself with Teen Challenge. Leonard Ravenhill, one of the few mentors David accepted, introduced him to Puritan writings and books. Of course, David’s wife, Gwen and their children’s’ sacrifices for the ministry are intertwined throughout the book.

Wilkerson’s visionary ministry at World Challenge in Texas and the consideration that he was a prophet, from his book The Vision, are deemed as trail blazing works and controversial. However, when he founded Times Square Church in Manhattan, as a pastor, his message turned toward grace. The newsletter World Challenge Pulpit Series, included his current sermons, which were mailed to millions throughout the world.

I have three take-aways from reading this book. First, God can do miracles when you live by faith. An ordinary preacher from rural Pennsylvania believed God called him to New York City and he obeyed God’s voice. Second, one can struggle with being good (because of a legalistic background), yet encourage others to higher acts of faith. Gary Wilkerson keenly wrote that his father’s “authority came from his own suffering” (205) and related numerous moments when his soul was in anguish. Third, humility, dedication, and sacrifice remain the essential virtues to aspire in the Christian ministry.

In short, I would highly recommend the reading of this book for pastoral ministry. David Wilkerson, though imperfect and vulnerable regarding his sense of significance, discovered strength only in a fervent prayer life with the Lord. Gary Wilkerson’s raw and visceral description of his father’s spirit produces a full view of authentic ministry based on the God’s grace. David Wilkerson struggled all his life with self-worth, yet he recognized that God loved him deeply as he preached that same message to others. Indeed, a discerning reading of the book declares that the cross is mightier than the switchblade.

Reviewed by Cletus L. Hull

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

Publisher’s page: http://www.zondervan.com/david-wilkerson