John Christopher Thomas, The Apocalypse: A Literary and Theological Commentary (Cleveland, TN: CPT Press, 2012), xvii + 716 pages, ISBN 9781935931270.

John Christopher Thomas (PhD, University of Sheffield; Clarence J. Abbot Professor of Biblical Studies at the Pentecostal Theological Seminary, Cleveland, TN and Director of the Centre for Pentecostal and Charismatic Studies at Bangor University, Wales, UK) has published what should be the standard for Pentecostal commentaries. Instead of offering a commentary on commentaries or commentators (as many do), he has made an original contribution to the field via his focus on the literary and theological elements of the Apocalypse. This commentary serves as a much larger account of Thomas’ interpretation when compared with his upcoming volume being co-authored with Frank Macchia in the Two Horizons Commentary series on The Revelation.

John Christopher Thomas

While there are scatterings of some brief technical discussions of grammar, it remains significantly accessible for the pastor or learned lay-person. The Greek text is discussed at numerous points, being the foundation for Thomas’ work, but is always translated and discussed for the sake of those unfamiliar with reading Greek. A literary hearing (as opposed to simply reading) of the text of the Apocalypse is followed throughout the commentary along the lines proposed by Thomas’ coworker at the Centre for Pentecostal Theology, Lee Roy Martin’s work, The Unheard Voice of God: A Pentecostal Hearing of the Book of Judges (Deo, 2009). Thomas goes to great lengths to facilitate the reader of his commentary to be able to enter the visual and audible world of the Apocalypse. The text is thus intended to be experienced at multiple levels rather than simply as a “text”. He regularly emphasizes how the churches heard the text (just as John heard and saw what he recorded) and what they might have experienced as Spirit-empowered, prophetically gifted congregations. This pneumatic element is intended to offer not only the manner in which the Revelation was given, but also in which it is best interpreted for contemporary audiences.

Thomas E. Reynolds, Vulnerable Communion: A Theology of Disability and Hospitality (Grand Rapids: Brazos Press, 2008), 256 pages, ISBN 9781587431777.

Difference, normalcy, embodiment, community, and redemption are all topics that relate to disability. Disability studies have greatly increased with the onset of late modernity, and this is a blessing to all those who seek to serve those touched by disability. I know this first hand, a traumatic brain injury has caused me to experience mental disabilities.

Thomas E. Reynolds (PhD, Vanderbilt University, professor of theology at Emmanuel College) knows disabilities too, for he has a son with multiple disabilities including Tourette’s syndrome, Asperger’s syndrome, bipolar disorder and obsessive-compulsive disorder. Thus, from both a theological and experiential perspective, Reynolds has the requisite base of knowledge to write about a theology of disability. In fact, in his argumentation, Reynolds brings together sociological, philosophical, and theological resources in order to challenge non-disabled individuals.

Reynolds begins the book with a story about his son and a non-welcoming church. Chris, due to his disabilities, often made impromptu screams laden with profanity while at church, as well exhibiting aggressive behaviors toward other children his age. Apparently, the outbursts were too much for other parents to take, so they chastened the Reynolds, ultimately leading the Reynolds family to leave the church (it is unfortunate how common this experience is). In part due to this experience at his former church, Reynolds seeks to reflect theologically on how Christians may think and act differently toward people with disabilities. After all, the vulnerability that is expressed through disability is the starting point for discovering what humanity shares in their differences. However, this book is not all about Reynolds’ personal narrative, as it mainly analytical and theological in nature. Reynolds does not believe that people with disabilities are merely moral lessons—though they are certainly those—or means of inspiration for ‘normal’ people. Making his point poignantly, Reynolds notes that Jesus’ body remained scarred after the resurrection; the glorified body was still marred. Perhaps, then, disability is not a thing to get rid of, but a thing to cherish.

Thomas E. Reynolds is Associate Professor of Theology at Emmanuel College of Victoria University in the University of Toronto.

Reynolds notes that living with a child with disabilities has opened him to a surplus of grace that can only be called divine. Reynolds argues that the Christian story is one of strength coming from weakness, of wholeness emerging from brokenness, and of power in vulnerability. He argues that disability is the norm, the image of God means not rationality but relationality, redemption is a result of God’s own vulnerability, and the proper Christian response to otherness is hospitality. The key insight (of many) within the title is that the basic question of human existence is whether we can find a home with others who recognize us, value us as we are, and empower us to truly become ourselves. Reynolds understands disability not as a human deficiency or something to be pitied, but is a way to explore vulnerability with others and God instead. As such, then, disability should be privileged—perhaps by even a preferential option. Having a disability is not equivalent to being ill or needing a cure, but is a blessing instead. In the metaphorical reversal of Christianity, to be disabled is to be vulnerable, and to be vulnerable is to be whole. God embraces vulnerability.

Reviewed by Bradford McCall

Preview: books.google.com/books?id=QxoZ6FRIcUgC

Publisher’s page: www.bakerpublishinggroup.com/books/vulnerable-communion/269870

Thomas G. Long, Preaching and the Literary Forms of the Bible (Philadelphia: Fortress Press, 1989), 144 pages.

I recommend this book to all preachers who are serious about being true to the specific genres within the Scriptural text. Applying the principles in this book will help you in your preaching ministry and open up your mind to the different genres of Scripture. You will want to keep this volume in your library and read it several times.

Thomas G. Long is a senior fellow of the Academy of Homiletics and is one of the leading homileticians of our time. One of his main themes is the form and the function of the text—the genre of the text and things implied in the text. His method builds upon the exegetical and historical method.

This book will be helpful to preachers who want to accurately translate the text, exegete it and apply it to their preaching. One of the things missing among some preachers is a proper grasp of the homiletical genres of the text. Preaching the genre of the text will help you to be true to the Word of God, preaching more accurately. For example, the genre of the Psalms is different from the genre of the parables, therefore sermons should each be outlined differently.

One of the problems I had reading Long’s book was understanding his writing style. However, once you understand his method of writing, this book is good reading. He does not give examples of the genres until chapter eight were he gives general principles in outlining the genres of the Bible. I felt that this chapter should have been the first chapter of the book.

Thomas G. Long

In chapter eight he gives some very good principles. In moving from the text to outlining the sermon, he suggests the preacher should do a number of things. Allow the movement of the sermon to follow the movement of the text. In other words the main points should flow from the main blocks of thought in the sermon. Allow the opposing forces of the text to become the opposing forces in the sermon. For example, in Psalm 1 the text compares the good man and the evil man. Allow the central insight of the text to be the central insight of the sermon, therefore, if the main idea of the prodigal son is God’s love for the undeserving sinner; then the preacher’s main theme should be God’s love for the undeserving sinner. Allow the mood of the text to set the mood of the sermon. Generally I find this idea works well if the mood of the sermon is joy, such as in Phil. 2:5. However this becomes problematic when the theme of the text is sorrow. I found these principles to be very helpful in preparing sermons.

The only contention I have with the approach above is that it is much better to end a sermon on the major theme of the New Testament: the resurrection. The resurrection can be translated into hope, victory and celebration. Celebration is a major theme of the New Testament and of African American preaching. In our preaching style we want to give hope to a dying world. For example, we can preach about Hell as a place of torment where we do not want to go, but we need to point out that we have hope in Jesus and heaven to gain if we trust Him as our Savior.

Reviewed by Aldwin Ragoonath

Thomas C. Oden, Turning around the Mainline: How Renewal Movements are Changing the Church (Grand Rapids: Baker, 2006), 270 pages.

This latest book by Thomas C. Oden gathers together for the first time the prevailing themes and documents of the confessing and renewal movements within mainline denominations. It also includes a case study concerning the most difficult issue confronting these movements, the property rights of local churches. This book was inspired by a 2003 Christianity Today lead article called “Turning the Mainline Around” with a cover picture of a huge ship being turned around by a tiny tugboat. This image of the ship and tugboat is also on this book’s cover.

This significant change may seem ironic, but it is happening. The mainline churches, Oden argues, are indeed being “turned around” by ordinary church members who are orthodox and evangelical in their faith. These confessing/renewal movements are growing rapidly. They involve a major ecumenical realignment never seen before in American church history.

Oden has the laity in mind in writing this book. Oden also wanted his book to be useful for onlookers from the wider evangelical world, not just for the benefit of the faithful mainline church member. Within this largely uncharted territory, this book serves as an unexpected and reassuring “newsflash” for the wider evangelical world concerning what is happening to their distant relations in the faith.

Oden approaches his task here primarily as an archivist. The renewal of interest in orthodoxy and evangelical teaching has garnered great attention. This attention has not been seen in the last one hundred years. Oden believes this is the right time to offer a true account of these events. The mainline confessing/renewal movements must speak for themselves without any editorial commentary.

Oden’s message is divided into six parts (p. 15). Those parts and his explanation of those parts are, I feel, the best summary of this book. The parts are: “Coming Home in the Mainline,” “Inspecting Ground Zero,” “Trekking to the Other Side of the Stream,” “Relearning the ABCs,” “Coming to the Table,” and “Paying the Mortgage.” Oden’s journey begins with the reader being at the homeplace – mainline denominations. The reader sniffs the smoke from the debris of ground zero – the destruction. The reader then explores while journeying to the other side of the mainstream and then back to the fundamentals – confessing/renewal movements. The reader then attends the great banquet – confession at the Lord’s Table. Finally, the reader appears in court to deal with legal issues – ownership of local church property. In other words, there must be a return to the home to survey the damage. There then must be a reinvestigation of how the neighbors coped with the crisis. This ultimately leads back to the primitive classroom to relearn the values that once made the neighborhood great. This will then lead to a coming again to the great banquet that unifies the community under a common history. Once that happens, the only thing left to do is the unpleasant task of sorting out who owns the property now.

I am attracted to this book because of two main reasons. The first reason is that I see an overarching theme underlying everything discussed within this book. Oden calls it “spine.” (p. 17). Since these issues are so controversial, it takes a person with a real backbone to attempt an examination of them. I believe Oden indeed has the determination and courage to do it. The second reason is that Oden draws his illustrations, specifically the illustrations involving church property, from the United Methodist Church. Oden is a conservative, evangelical United Methodist. I am one also. I can personally identify with his illustrations because we both share the same denominational heritage, and my concerns for the direction of the United Methodist Church are similar to the concerns he expresses.