Eugene Bach is a leader with the Back to Jerusalem ministry (www.backtojerusalem.com). He has written a number of books about Christianity in nations that are hostile to the gospel; he has written about Christianity in China, Iran, and North Korea. This current volume deals with the experiences of a Tibetan Buddhist monk who left Buddhism to follow Jesus Christ.

Most of the text of this book deals with the experiences Tenzin had while he was in the Buddhist faith. As you read you will become acquainted with Buddhist teachings and practices, many of which are explained in the book. Tenzin was raised in a Buddhist family; when he was a teenager he was sent off to live in a Buddhist monastery. This was considered an honor and was to set him off on the path toward “enlightenment.” During his time in the monastery, he learned the disciplined life of a monk; their schedules were very regimented. In addition he also learned the tenets and practices of his faith and how to debate (which was a major facet of their training). While he was there he also became aware of some of the dark things that could take place in the Buddhist faith. In the first monastery he lived at he heard loud cries at night. He learned that these cries came from a younger monk who was being sexually abused by an older monk.

During the course of his studies, Tenzin moved to a number of different monasteries. In one place he found that the Buddhists hated the Chinese, in another he found that they hated the Muslims. He came to the conclusion that Buddhism was a very hateful religion. He also became aware that some of the top religious leaders, including the Dalai Lama, all of whom are supposed to be celibate, had secret families. He saw some of the inconsistencies and hypocrisy in the Buddhist faith. He also came to realize that some of his fellow seekers on the path to enlightenment seemed to be no more enlightened than he was.

In India, Tenzin tried to connect with one of his relatives who was also a monk (or so he thought). He learned that his cousin had actually moved to the United States a year earlier through the help of a Christian man and his church. His cousin had also become a Christian and was happier than he had even been. In the course of his journey, Tenzin found out from another monk that Jesus was dangerous for Buddhists; Jesus could undo all that Buddhists sought to attain. This monk told Tenzin to put away everything he had learned about Jesus. At one particular point in his studies Tenzin heard the Dalai Lama speak. In his teaching this man seemed to express respect for the other religions of the world. However, Tenzin noticed that he did not make any reference to Jesus or His followers.

Leaving Buddha is an interesting story of how God is at work in the world today, specifically in the lives of people from other world religions (yes, they can be reached). The book demonstrates how Tenzin’s emptiness, questions, and doubts brought him to Jesus. If you are interested in missions this book will be a welcome addition to your library. As Paul wrote to the church in Colossae “the gospel is bearing fruit and growing throughout the whole world” (Col 1:6 NIV); this is true even in the Buddhist world.

Reviewed by John Lathrop

Read Excerpts from Leaving Buddha:

In this excerpt from Leaving Buddha, Eugene Bach introduces us to the amazing story of Tenzin Lahkpa, a Buddhist monk who had a powerful encounter with Jesus the Messiah.

In this excerpt from Leaving Buddha, Tenzin Lahkpa, formerly a Buddhist monk, recalls his first introduction to Jesus the Messiah.

George Müller (1805-1898), at the age of thirty entered the Martin Luther University of Halle-Wittenberg in his native Germany, having decided to pursue theology, against his father’s wishes. During that same year of 1825, meeting with a small group of believers at a house-church gathering, he experienced his own personal conversion of faith. That experience changed his life and set him on a course away from habitual sin to a calling as a missionary. After receiving his diploma from Halle, Müller was invited to join the ministry work of the London Society for Promoting Christianity among the Jews (LSPCJ, later the Church Mission to the Jews). Once relocated in England, Müller began his pioneering career in what would become known as para-church ministry.

Characteristically, Müller worked hard at LSPCJ, nearly to exhaustion. After a serious illness and much reflection, he took a sabbatical rest in the sea-side area of Plymouth and Devon, England. There he met Scotsman Henry Craik who had also been converted while at university, and he a met Anthony Norris Groves (see the article, “The ‘simple standard of God’s Word’”). Groves had convinced Craik that Christ was speaking literally when he said, “Sell your possessions and give to the poor” (Matt. 19:21). These two men along with other ‘faith in mission’ leaders, strongly influenced Müller, leading him further to a personal relationship with his Savior, Jesus Christ and his calling to minister to the poor (see the article, “Delighted in God”).

George Müller, preacher, author, and orphan home founder/director, undertook a unique approach to missionary work, refusing to accept a pre-arranged salary and funding raised by denomination boards. He did not plan budgets; speak to people about how much money he needed or send out letters begging others to supply his needs. Instead, he knelt with his wife and a few close friends and prayed. Those prayers were answered by people who brought money, food, clothes, furniture, and just about everything needed by his orphanage. Müller’s approach to rely exclusively upon prayer for resources and funding became legendary.

The Brethren influence was long-lasting, reaching out to touch such familiar figures as Amy Carmichael (see the article, “For the love of God’s Word”) and Hudson Taylor (see the article, “Thus far the Lord has helped us”) in the nineteenth century as well as F. F. Bruce and Jim Elliot in the twentieth. The Brethren taught the importance of Bible study and following God’s will, the raising of funds by way of prayer and the signs of Jesus’s Second Coming. The Brethren movement reached the world with Bible instruction and missionary work that has reverberated through evangelicalism for almost 200 years.

CH issue #128, contains 10 feature articles and 4 shorter side-bar articles; a chronology time-line; an archive of rare art-work & photos; a ‘letter to the editor’ section and an extensive reading list compiled by the CHM editorial staff. The magazine is available on-line and can be conveniently read on screen at: https://christianhistoryinstitute.org.

Christian History Institute
www.ChristianHistoryInstitute.org
Worcester, PA, December 06, 2018

Moltmann characterizes his monograph, The Living God, as a “contribution to a theology of life” and a continuation of his works The Spirit of Life (1992) and The Source of Life (1997). The book is divided into two parts. The first part explores biblical understandings of “the living God.” Here Moltmann seeks to liberate these biblical ideas from the constraints of Greek and Enlightenment philosophy. Part two considers how human life is impacted by this living God. Ultimately, Moltmann attempts to reach both professional theologians and amateur theologians, including those who may be new to thinking theologically.

In the introduction, Moltmann argues that modern humans, by succumbing to humanistic and naturalistic ways of thinking, have isolated themselves from realizing the fullness of life that is given by God. He looks at the philosophical underpinnings of these worldviews, particularly the thought of Ludwig Feuerbach, and comes to the conclusion that courage to be one’s self has a greater chance of being discovered in the religious life, rather than in the life of the atheist. In chapter one, Moltmann draws from scripture, especially Psalms, to illuminate that God provides vitality to creation from his overflowing abundance of love. Next, Moltmann challenges Hellenistic views of an impassible God that he proposes were adopted by Christianity.  He argues that God must change, otherwise God is dead. The Creator is moved by the suffering of his people, and nowhere is God’s suffering understood more than in the crucifixion. In chapter three, Moltmann addresses the unity of God in consideration of the trinity. For him, trinitarian theology must begin with the history of Jesus. God’s actions in history reveal his nature to us.

In part two, Moltmann suggests that we become a person within community, and this community includes the earth. For him, eternal life is not the hope of going to heaven, but communion with God through the cosmic Christ. Thus annihilation of the earth is “a vision hostile to life and a destructive spirituality” (84). Chapter five discusses joy, which comes from the Spirit. Moltmann writes that God shares in this joy with us. This is not just a fleeting happiness, but it is a deep joy that pervades our entire being. He concludes that we experience suffering because we long for godly joy. In chapter six Moltmann focuses upon God as a liberator. Unlike the modern worldview, where freedom is seen an autonomy, he proposes that true liberation comes through fellowship with God and the human community. Accordingly, we find new potentials in God.

Moltmann continues his text by asserting that God encounters humans in friendship. It is a relationship of reciprocity whereby God listens to and sincerely cares for us. Chapter eight addresses God’s love by focusing upon the perichoretic nature of the trinity that spills into the lives of human. God is capable of love because God suffers alongside us. In chapter nine Moltmann advocates that God is found within us. The Spirit penetrates us and the world, so the world should be recognized as a sacrament. Yet, by withdrawing to pray, we find God in a unique way. Next, Moltmann addresses eschatology. He emphasizes that fullness of life points to joy beyond our present reality. At the same time, though, eternal life includes both suffering and rejoicing. In the final chapter Moltmann analyzes worship, including the eucharist, singing, and praying. He suggests that these activities move God and bring us into relationship with him. Worship also brings us into solidarity with creation, therefore we should understand that all of life is a sacramental festival.

In my opinion, Moltmann successfully accomplishes his goal of writing for both the theologian and the non-theologian. Those who are acquainted with Moltmann’s theology will find many familiar themes in this text that supplement his earlier writings. Many Pentecostals are attracted to Moltmann’s focus upon the Spirit, and this book continues to offer fresh pneumatological insights. Although nothing in this text is likely to surprise those who appreciate Moltmann’s theology, he offers new images and practical ways of thinking about God. At the same time, this text makes Moltmann accessible to amateur theologians because of its focus and readability. One critique that I offer is that the text is lacking a strong theme that runs throughout. Leading up to the final chapter, he does not construct a single, overarching argument. Moltmann touches on similar topics in various chapters, but none fully rely upon the previous. Consequently, the text lacked the type of focus that I am accustomed to expect from Moltmann. On the other hand, this feature also provides an advantage to reaching the non-theologian. Each chapter can stand on its own, so one could approach the text by engaging smaller portions at a time. This book may be an apt introduction to Moltmann’s theology.

Reviewed by David Bradnick

Publisher’s page: http://www.wjkbooks.com/Products/0664261612/the-living-god-and-the-fullness-of-life.aspx

Recognizing our creatureliness humbles us and teaches us to praise our Creator.

If the opinion polls are right, most of us believe God created the universe. We may argue about how long ago the Lord began creating or what methods He used, but most of us agree that God did it. In the U.S. and Canada, roughly half of the people who were surveyed take the Bible quite literally and reject Darwin’s theory that people evolved from lower forms of life.

OK, then, so we believe in divine creation. So what? What difference does it make that we believe in the Creator?

Image: Danist Soh

I have spent much time trying to offer to people solid reasons for believing in the Creator and for taking seriously the Bible’s account of creation, and showing how much of evolutionary theory is based more on dogmatic assumptions than on scientific data. But what difference does it make for our lives today? How do we live the truth of creation?

Belief in the Creator isn’t just a fact to be stored away in our mental filing cabinet. It’s not just a theory about something that God did a long time ago. A living faith in the Creator drastically affects the way we relate to Him.

How? First of all, it enables us to live with confidence in God. It allows us to trust Him for today and tomorrow, because we know that He is in charge. Instead of worrying, we should seek His kingdom and His righteousness, and leave the rest to Him (Matt. 6:25-34).

Our worries would be understandable if we believed that everything in the universe happened by pure chance, that there’s no plan for our lives, and that nobody’s in charge. But if we believe that the entire universe is God’s creation and that He continues to uphold and direct it (Heb. 1:3), then it’s time to stop worrying and start trusting.

Secondly, a living faith in the Creator gives us an attitude of gratitude. One of the Bible’s great songs about creation, Psalm 104, says, “He makes grass grow for the cattle, and plants for man to cultivate–bringing forth food from the earth: wine that gladdens the heart of man, oil to make his face shine, and bread that sustains his heart” (v. 14-15). Acts 14:17 says, “He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.” The Bible makes it clear that God didn’t just get the universe going a long time ago. He’s the One who supplies every good thing right now (Jam. 1:17), and that calls for thankfulness on our part.

Unfortunately, though, it’s possible to believe the correct theories about creation and yet live as though we’ve earned everything we’ve got. Are you intelligent? “Who endowed the heart with wisdom or gave understanding to the mind?” (Job 38:36). Are you successful? “You may say to yourself, ‘My power and the strength of my hands have produced this wealth for me.’ But remember the Lord your God, for it is He who gives you the ability to produce wealth …” (Deut. 8:17-18). We wouldn’t have the ability to do anything if our Creator hadn’t given it to us.

If you and I believe in the Creator, pride has got to go. There’s only room for humble gratitude. We can only say thank-you to our Creator for giving us so many good things.

A living faith in our Creator also affects our relationship with God in terms of asense of wonder and praise. Creation isn’t just an academic theory. Creation is a present reality. It’s a grand theater that displays God’s glory, and we should be ever applauding.

Psalm 104 is a beautiful song about God’s creation. It begins, “Praise the Lord, O my soul. O Lord my God, you are very great; you are clothed with splendor and majesty” (v. 1). The inspired writer sees God’s splendor in the dazzling brightness of the sun. He hears God’s power in the deep roar of the thunder. He sees God’s creativity and loving care in the sky and clouds, in meadows and mountains, in birds and fish. The writer is so full of awe and amazement that he ends by exclaiming, “May the glory of the Lord endure forever; may the Lord rejoice in his works … I will sing to the Lord all my life; I will sing praise to my God as long as I live” (v. 31,33).

So don’t just believe certain facts about creation. Experience the creation itself, and offer the Creator your wonder and praise. When you’re looking at a flower, watching a sunset, walking through a park, or hiking up a mountain, it’s a good time to praise the Creator and marvel at His greatness.

And the most amazing thing to me is this: God has birds to sing His praise, lions to roar His praise, elephants to trumpet His praise, breezes to whisper His praise, thunder to rumble His praise, and yet He also seeks praise from you and me, and He loves to hear it! Let’s pay attention to what the Lord has made, and praise Him for it!

So how about it? We say we believe in the truth of creation. But are we living the truth of creation?

This guest article originally appeared on the Pneuma Foundation (parent organization of PneumaReview.com) website in October of 2008.

Introduction

Twentieth century Pentecostalism reawakened the world to miracles. The growth of this movement activated individuals in established religion to wrestle with a major player on the world scene of Christianity. Even so, as Pentecostalism expands, the cessationist view resuscitates a theological position that corresponds with the European intellectual development of the late seventeenth and eighteenth centuries named the Enlightenment. The proponents of cessationism believe that their cause is true and just. As a consequence of the strict emphasis on Enlightenment presuppositions in theology, their belief system allows no place for the miraculous in Christian living. The thesis of this paper argues for the clear biblical authority and support for miracles in contrast to the problem of the unbiblical history of cessationism. The topic is divided into five sections. First, a presentation of the problem of cessationism and the purpose of this study is submitted. Second, specific historical figures from church history represent the foundation for cessationism. Third, historical antecedents supporting miraculous experiences are surveyed. Fourth, a theological and biblical critique of cessationism is examined. Fifth, concluding thoughts and reflections on the unbiblical basis for cessationism is contested by the biblical revelation of the miraculous in Christianity.

The problem and study

The purpose of this paper exegetes the faulty presuppositions underlying cessationist opinion. This study examines the historical ethos behind cessationism and buttresses the biblical belief in the miraculous with Holy Scripture. In fact, the modern day cessationist view is not grounded in Scripture but rather in the principles of the Enlightenment, which support the secular American culture. An honest evaluation of cessationism would cause many conservative fundamentalists to reconsider the underpinnings of their belief system.

Notable persons from church history supporting cessationism

Specific historical antecedents for the unbiblical belief in cessationism are copious. Numerous Christians holding a cessationist theology have contributed to this investigation. This section discusses the remarks of five particular people: John Chrysostom, Augustine, John Calvin, B.B. Warfield and John MacArthur. Their outspoken influence creates a thread of unbelief and skepticism enduring two millennia of Christianity.

In Antipas Harris’ book, Holy Spirit, Holy Living: Toward a Practical Theology of Holiness for Twenty-First Century Churches, the author aims to broach the topic of holiness by writing an academically informed work that is accessible and beneficial to the everyday Christian (xv). Although this work is academic in nature, non-academic readers will be able to enjoy the author’s work due to the book’s readability. The book is divided into two parts each containing four chapters. Part one explores and addresses the meaning of and need for biblical holiness, and the part two is largely a proposal on how to walk out holiness from day-to-day. This book is located within a Wesleyan Pentecostal perspective on holiness, although it refreshingly explores both the strengths and weaknesses of the overall tradition.

Antipas Harris

Chapter one lays a foundation for the whole of the book by showing the need for a practical theology of holiness for the twenty first century. The author does this by showing how this call to a holy life lies within the pages of scripture and touches on the fact that there is a middle way between lawlessness and legalism. Chapter two further develops this middle ground by giving further definition to how to live “in the world but not [be] of the world”. According to Harris, holiness at its core is forsaking the world and identifying with Christ (p. 25), yet responding to the call to be missional in the world (p. 33). In this chapter, it becomes more apparent that for Harris, holiness is a lifestyle and a “distinctive way of living in the world” (p. 37).

Chapter three serves as an overview of the scriptural content that speaks to the issue of holiness and sanctification specifically. Here the author looks at various elements that speak to holiness in the Old Testament including the Torah (pp. 43-44), the Sabbath (pp. 45-48), the Old Testament Holiness code (pp. 48-50), and the Psalms (pp. 52-55). Then he shifts to cover the New Testament by looking at what Paul (pp. 57-58) and Peter (pp. 58-59) had to say about it. Although the author clearly desires a balance between heart and action, it is worth noting that this concise yet thorough treatment of the scriptural content on holiness focuses more on the OT view of holiness than the NT, which lends itself to being more performance based. Nonetheless, it is evident the author attempts to strike the difficult balance between an inward heart condition and an outward lifestyle. Chapter Four touches on the connectedness yet dissimilarities between salvation and sanctification (pp. 62-67), and then the rest of the chapter focuses on how to live out that sanctification. Harris makes an important distinction, though, by connecting living the “sanctified life” through the Holy Spirit’s empowerment (pp. 85-86).

Part II begins in chapter five where the author gives his “four Ds” on how to live out the holy life: “devoted life of prayer, a disciplined lifestyle with determination to live God’s ways despite the odds, and commitment to developing a life of service to and on behalf of others” (p. 92). This chapter is filled with good, practical advice on how to begin to put holiness to practice. Further, chapter seven gives “Four Cs” (confusion about the definition of holiness, culture might get in the way, church might get in the way, cravings [lust] get in the way) that serve as hindrances to holiness and chapter eight gives “Four Rs” (repentance, recommitment, recovery, and renewal). Chapter seven gives a helpful picture of common hindrances many have to living out holiness and chapter eight serves as a strong appeal to the church on her situation of “urgency in society” (p. 134). Harris’ conclusions in chapter eight might cause debate among readers as whole, but is nothing new in light of the controversy surrounding the relationship between the church and greater society (particularly in the political arena). All in all, I commend the author for discussing how this issue speaks to the issue of holiness.

Reviewed by Andrew Ray Williams

Publisher’s page: http://wipfandstock.com/holy-spirit-holy-living.html

Alister McGrath, The Living God: A Guide for Study and Devotion, The Heart of Christian Faith Series (Louisville, KY: Westminster John Knox, 2014), ix + 111 pages.

Alister McGrath is professor of theology, ministry, and education at Kings College, London. He is also a historian and a biochemist. McGrath has written these volumes for ordinary Christians rather than professional theologians or clergy. In undertaking this task in that manner, he is following in the footsteps of Chesterton, Lewis, and Sayers. Like them, McGrath explores a consensual, basic Christianity, using accessible and engaging language and images. The present two books under review are two of five in a series entitled The Heart of Christian faith in which McGrath seeks to answer three questions: What do Christians believe? Why do we believe this? And what difference does it make? The first book under review deals with the nature of faith and how it came to be expressed in the Apostle’s Creed and the Nicene Creed. The second book under review deals with God the Father and what we believe about Him.

In chapter one of Faith and Creeds, which outlines both McGrath’s and Lewis’ once atheistic positions in life, McGrath quotes Lewis as saying, “A young man who wishes to remain a sound atheist cannot be too careful about his reading. There are traps everywhere”. McGrath also notes that Lewis was drawn to Christianity not so much by the individual arguments in it’s favor, but rather by its big picture of reality (10). Christianity seemed to make sense of everything that really mattered to him and it connected with his inner longing for truth, beauty, and goodness.

In chapter 2, McGrath likens the Creeds to maps, which distinguish and delineate the framework of Christianity. The Creeds are indeed a map that distills the core themes of the Bible, disclosing a glorious, loving and righteous God. The Creeds give us a framework for going further and deeper into our faith. As chapter 3 points out, one of the virtues of the Christian faith is that it makes sense in and of itself, while also making sense of what we experience in the world around us. In chapter 4, it is noted that although the Creeds often seem wordy and formulaic, they are verbal vessels containing the treasure of the gospel. Chapter 6 introduces the Apostles Creed and the Nicene Creed by noting the words at the beginning — I believe — suggest that the focus of faith is the individual (83).

The Heart of Christian Faith series: Faith and Creeds (2013), The Living God (2014), Jesus Christ (2014), The Spirit of Grace (2015), and The Christian Life and Hope (2016).

All in all, both of these titles are worthy of study. Moreover, I look forward to getting the chance to read and study the other three volumes in this set.

Reviewed by Bradford McCall

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James D.G. Dunn, The Living Word, second edition (Minneapolis, MN: Fortress, 2009), 224 pages, ISBN 9780800663551.

James Dunn, professor of Divinity at the University of Durham and noteworthy New Testament scholar, advances the conversation between fundamental and liberal viewpoints on the authority, infallibility, and the inspiration of the Bible. As a second edition, Dunn modifies the twenty-year-old first edition to reflect the ongoing developments in this particular theological discussion. If the final chapter is read first, then the reader will quickly grasp the structure of the whole book, in order to understand his seven-fold thesis; the Bible is a “living tradition” (182). Dunn writes evenhandedly, delineating both sides of the dialogue through clear descriptions of the elements essential to both sides of the conversation. In this regard he draws attention to the “slippery slope” that both the fundamental and the liberal scholar risk when pressing their respective and opposing extremes.

How do experiential truth and the bondage-breaking power of the Spirit support every believer to have a right relationship with God?

Given the fact that the Bible’s primary concern is our relationship to God, a relationship that starts with commitment or allegiance to Him, where are the contextualization studies dealing with relationship? What are the culturally appropriate varieties of commitment and relationship to God through Jesus Christ? And, since spiritual power is high on the list of concerns for both biblical peoples as well as for most of the peoples of the present world, where are the contextualization studies dealing with spiritual power? Doesn’t the Bible have a lot to say about this subject? And might there not be culturally appropriate differences in the ways God’s authority and power are to be exercised from society to society?

Charles Kraft asks: Where are treatments of the more experiential side of Christian life and practice—theology as it is lived, not just as it is thought about?

In 1991 and 1992¹ I published articles dealing with three encounters that are crucial to the experience and communication of the Gospel of Jesus Christ. I labeled these encounters: Allegiance (or Commitment), Truth and Power. As I have pondered these encounters, I have come to the conclusion that these areas are even more important than I had realized.

In my articles, I pointed out that each of these encounters leads to a specific very important dimension of Christian experience: allegiance leads to relationship, truth leads to understanding and spiritual power leads to freedom. Each of these areas is a crucial dimension of the God-connected life. I now believe the areas of encounter are pointing to the three crucial dimensions of Christian experience and witness. If so, we need to theorize concerning contextualization in each of these areas, rather than simply dealing with the truth (knowledge) area.

What I Mean By Dimensions

A dimension is an aspect of Christianity that, though closely interrelated with the other dimensions, is quite distinct in its content and, therefore, needs to be defined and treated as a distinct entity. We can focus on this distinctness in several ways. One way is to look at the distinctness of the human problems in view under each category.

There are those in the evangelical community who are cult watchers. Though they know a lot about cults and biblical truth, they seem to poorly understand spiritual power. They, therefore, are very good at exposing the errors of the cults, but can do nothing with their power. In fact, some of them in their lack of understanding of power, actively condemn legitimate Christian power ministries along with the cult groups.

We know nothing about those who died that day, the condition of their souls, or why God chose to call them to judgment at the moment Whitefield proclaimed the word. But you and I do know that a holy terror gripped the people standing before him. This man was no ordinary preacher. The congregation knew that in a paralyzing way the Holy Spirit was “confirming the word with signs following.” Mark 16:20.

Dwight L. Moody’s Encounter With The Holy Spirit

A century ago, the ministry of Dwight L. Moody shook the nation in a way that continues to vibrate mankind to this day. What changed an ordinary man into one of the great voices in Christian history? Moody himself gives the explanation:

I began to cry as never before for a greater blessing from God. The hunger increased; I really felt that I did not want to live any longer. I kept on crying all the time that God would fill me with His Spirit. Well, one day in the city of New York—oh!, what a day, I cannot describe it, I seldom refer to it. It is almost too sacred an experience to name. Paul had an experience of which he never spoke for fourteen years. I can only say, God revealed Himself to me and I had such an experience of His love that I had to ask Him to stay His hand.