Neil B. MacDonald (PhD, University of Edinburgh) is currently a lecturer in theology at the University of Surrey Roehampton in London. Academic specialization can lead to a lack of communication among closely related disciplines, with theology and biblical studies being a case in point. MacDonald attempts to bridge these two disciplines with help from analytic philosophy. So then, this volume is an attempt by a non-evangelical to overcome the barriers between biblical studies, philosophy and systematic theology.

Within this volume, MacDonald covers a broad range of theologians and philosophers, including Aristotle, Anselm, Augustine, and N. T. Wright, though he approaches theology from a broadly Barthian perspective. MacDonald seeks to bridge systematic theology of the Old Testament with systematic theology of the New Testament, and he does so by illustrating the God of Israel as essentially a judging, yet desisting, and forbearing entity. This judging, yet desisting, and forbearing God reveals himself in creation, in the Exodus, in primeval history, in Deuteronomistic history, and ultimately within the Gospel narrative.

MacDonald insists that thinking about God in terms of divine identity is more profitable for a comprehensive systematic theology than is thinking about God in terms of the patristic concept of ousia (i.e., substance). MacDonald believes that it is only by understanding the Old and New Testaments in terms of the identity of the God of Israel – and the historical man Jesus of Nazareth – that systematic theology can be done. Thus, MacDonald argues that the heart of systematic theology is a God who is self-determining. In so arguing, MacDonald asserts that God creates whatever is necessary for the existence of events other than himself. In this way of thinking, God created time and space by determining himself to be the creator time and space. Therefore, MacDonald argues that God creates out of nothing (creatio ex nihilo). In so arguing, MacDonald suggests that God’s self-determining self is a sufficient cause (read that very slowly…). This idea will likely find many supporters within the readership of The Pneuma Review.

However, MacDonald does posit some ideas that may conflict with the readers of The Pneuma Review. For example, he strongly asserts that every sub-discipline within the biological sciences – genetics, molecular biology, immunology, general medicine, and so on – cannot function either theoretically or experimentally without the theory of genetical evolution via natural selection (better known as Neo-Darwinism). Moreover, MacDonald intimates that humanity is imago dei (i.e., in the image of God) only by happenstance, as any relational creature could have been such – if decreed by God – no matter what their natural properties may have turned out to be. In so defining the image of God, MacDonald disregards centuries of scholars and laypeople alike who have thought of the imago dei as consisting of some type of rationality or righteousness.

All in all, MacDonald does a good job of drawing the salvation work of God together in both testaments and firmly integrates Christian salvation history with Jewish scriptural traditions, though he fails to overcome the classic problems of natural theology by inadequately defining the somewhat vague and ambiguous term “determines.” However, MacDonald is not convincing in arguing that God possesses both time and space, nor that the classical view of God as outside of space and time represents a limit upon his freedom.

Reviewed by Bradford McCall

Originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website on May 23, 2008.

“There is no end to the writing of books” says the Preacher of Ecclesiastes; the same can be said about the writing of books about preaching.

Every year countless books are published on the subject of preaching. The preacher who is in the market for fresh editions will face the exciting task of which ones to choose.

Realizing that her preaching skills need to be sharpened, the pastor wonders whether she should purchase one of the classics that she has never read or take a chance on a recently published edition.

A slim book that she should consider as she contemplates the great responsibility that she has with preaching the Word of God is Cornelius Plantinga Jr.’s Reading for Preaching, subtitled the preacher in conversation with storytellers, biographers, poets, and journalists.

Listed as one of the top ten best books for preachers for 2013 by Preaching Magazine, this a different type of a preaching book. http://www.preaching.com/resources/articles/11707451?page=10

Unlike the typical preaching text, there are no diagrams, outlines, or sermon illustrations. The reader will, however, come away with an insatiable urge to read and read some more.

Since reading is a very important part of the minister’s spiritual and intellectual growth and preachers are always looking for fresh new ideas for sermons and Bible studies, Plantinga advocates general reading to support ministry, believing that “a preacher is extremely likely to benefit from a program of general reading.”

To support his thesis, Plantinga mentions such diverse writers as Calvin, Nabokov, Orwell, Updike, and even Anne Lamott!

He also encourages a weekly visit to the website Arts and Letters Daily to “find out what the best journalists have been saying.”

Realizing the importance of wisdom needed in every area of preaching, Plantinga devotes three chapters on the subject—Whatever You Get, Get Wisdom; Wisdom on the Variousness of Life; and Wisdom on Sin and Grace.

Some notable pieces of advice from these chapters are:

“I recommend a reading program for preachers for lots of reasons, but chiefly because it will tend to make the preacher wise. It will give…substance” (73).

“God is great and God is good, but God is also elusive and unpredictable, and the preacher’s reading can help him see this.” (99).

“The wise preacher sticks with his reading program to become wise not only about the variousness of life, but also about some of the wonders within it. Naiveté is often the child of ignorance, but wonder is often the child of imagination” (102-103).

And from the interview listed above, “Reading wise writers is not recreation, it’s part of the preacher’s preparation to preach.”

This book is a page turner that reads like a novel; it leaves you hungry for more of the story. It will motive you to read and read some more. You will find yourself returning to it for motivation and inspiration.

Plantinga provides a selected reading list, which he states was chosen for “Imaginative Reading for Creative Preaching” Seminars which he hosted.

The list contains about 50 books and magazine articles of varying subjects—mostly secular—which will be appreciated by the reader. Book lovers, however, may be disappointed that the list is not longer.

Plantinga’s contribution is a welcome addition to any preacher’s library.

Reviewed by Larry Russi

Publisher’s page: http://www.eerdmans.com/Products/7077/reading-for-preaching.aspx

Preview: https://books.google.com/books/about/Reading_for_Preaching.html?id=TbC8AAAAQBAJ

Pentecostalism’s Heritage

Pentecostalism’s formation and development looks to the nineteenth century Holiness Movement for its parentage. Perhaps every generation has looked at the Church they have inherited, compared it with the biblical account of the early Church and pronounced the diagnosis that something fundamental was awry. Certainly, by the late nineteenth century, Evangelicalism was ill at ease with itself and had spawned many agencies seeking to kick start the Church back into life.

In Britain, the Holiness Movement, particularly as mediated through the Keswick Convention, became a significant breeding ground for proto-Pentecostals. The theology surrounding this ecumenical event (its motto was ‘All one in Christ Jesus’) focused on the desire for a victorious Christian life that many of its delegates desired above all else. The answer to this overwhelming desire was to be found in an experience of a life lived in the ‘fullness of the Spirit’. Rejecting the more extreme views of ‘sinless perfection’, the clear expectation was that the believer, once justified by faith, could have a distinct divine experience which would become the gateway into leading a ‘life of overcoming’. This life would then be transformed into service—the work of the Spirit would provide the disciple with power to witness.

For many Evangelicals, convinced of the fact that too often the Church was leading a spiritually substandard life, this was deemed to be the obvious answer. Many early proto-Pentecostals became frequent visitors to the convention in Keswick, returning to their mission halls and prayer meetings having claimed this experience of sanctification by faith. That this was the answer to the problems of the Church was given credibility when the Welsh Revival broke out in 1904. Led by the trio of Holiness revivalists: Seth Joshua, Joseph Jenkins and Evan Roberts, the freewheeling dynamism of the Revival awakened many people’s imaginations to the possibility of a much wider spiritual renewal. The Welsh Revival was to be a significant precursor to Pentecostalism for a number of reasons. Some future Pentecostal leaders were converted in the Revival; others, such as Rev. A. A. Boddy, visited Wales and returned to their home churches having witnessed the radical freedom of the services, believing this to be a hallmark of the Spirit in action. A third reason related to the fact that the post-revival period was marked by small home-groups that delineated themselves as ‘Children of the Revival’. It was amongst these groups that Pentecostalism would break out. They had experienced the freedom of the Revival, were convinced that this was what churches had been missing for years and were not content to return to the formalism of non-conformist churches.