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leswag97's reviews
233 reviews
Unmasking the Powers by Walter Wink
3.0
"Unmasking the Powers" is Walter Wink's second volume in his Powers trilogy. It was helpful and certain chapters specifically stuck out to me. The opening chapter on "the Satan" opened up a needed conversation about how both Old and New Testaments perceive and present the figure commonly called "Satan" or "the devil." Wink rightfully notes the role that the Satan plays as a "servant of God" in some passages, especially in the Hebrew Scriptures. Wink's treatment of the "angels of the nations" is also insightful, and his discussion of demonic "collective possession" was important for its day and is still important today.
Overall, however, this second volume was simply not as substantive as Wink's initial volume, "Naming the Powers." A number of chapters consist primarily of anecdotal evidence; by trying to bring the biblical evidence down to ground level for modern and post-modern society, Wink successfully demythologizes these beings. Wink moves away from the biblical evidence and tries to "interpret" the biblical language for modern ears; this is a worthy endeavor and needs to be undertaken by any student of the Scriptures but I feel as though Wink takes too many liberties. While Wink makes clear his intentions to not demythologize the Powers, he proceeds to do exactly that. Sadly, most of his interpretation of the Powers is filtered through the work of Carl Jung and others; soon, the Powers begin to take on a meaning that I am assuming the biblical authors did not intend.
Overall, however, this second volume was simply not as substantive as Wink's initial volume, "Naming the Powers." A number of chapters consist primarily of anecdotal evidence; by trying to bring the biblical evidence down to ground level for modern and post-modern society, Wink successfully demythologizes these beings. Wink moves away from the biblical evidence and tries to "interpret" the biblical language for modern ears; this is a worthy endeavor and needs to be undertaken by any student of the Scriptures but I feel as though Wink takes too many liberties. While Wink makes clear his intentions to not demythologize the Powers, he proceeds to do exactly that. Sadly, most of his interpretation of the Powers is filtered through the work of Carl Jung and others; soon, the Powers begin to take on a meaning that I am assuming the biblical authors did not intend.
Principalities and Powers: A Study in Pauline Theology: The Chancellor's Lectures for 1954 at Queen's University, Kingston Ontario by G. B. Caird
4.0
As the subtitle suggests, "Principalities and Powers" is a "Study in Pauline Theology." Yet, G. B. Caird's analysis goes far beyond the bounds of simply the Pauline evidence. The book, which is a collection of lectures, consists of four chapters, and most of them deal extensively with the Old Testament (and some Second Temple Jewish) background for Paul's thinking about the principalities and powers. It is not until the last chapter that Caird addresses Paul's notion of these powers at length.
Caird covers much ground in the limited space that is afforded him in this book. This book is a quick read (only around 100 pages) and Caird is a wonderful writer, stating things plainly and succinctly. Because the book is a collection of essays, it can feel somewhat disjointed at times, as though each chapter can stand alone. Even the final chapter does not tie up the loose ends or even necessarily put all the pieces together for a final portrait. I also do not agree with some of conclusions, especially his overtly negative portrait of the law (he seems to compare the Mosaic law to Satan himself!). Still, however, I would recommend this work to anyone interested in the topic. In regard to the New Testament understanding of the powers, Caird deserves to be read right alongside Walter Wink and Hendrik Berkhof.
Caird covers much ground in the limited space that is afforded him in this book. This book is a quick read (only around 100 pages) and Caird is a wonderful writer, stating things plainly and succinctly. Because the book is a collection of essays, it can feel somewhat disjointed at times, as though each chapter can stand alone. Even the final chapter does not tie up the loose ends or even necessarily put all the pieces together for a final portrait. I also do not agree with some of conclusions, especially his overtly negative portrait of the law (he seems to compare the Mosaic law to Satan himself!). Still, however, I would recommend this work to anyone interested in the topic. In regard to the New Testament understanding of the powers, Caird deserves to be read right alongside Walter Wink and Hendrik Berkhof.
Reading Romans in Context: Paul and Second Temple Judaism by
3.0
This nontechnical edited volume of essays situates Paul's Epistle to the Romans within the framework of Second Temple Judaism. I would especially recommend it to someone that does not have any background knowledge about the Second Temple Period, as it is not too highbrow, nor is it bogged down by footnotes. I appreciate edited volumes like this one, because it introduces you to a number of budding scholars who may be recently finished with their doctoral studies, and haven't had the opportunity yet to write their own full-length works or books. These volumes help to bring their work to light. I found this specific volume a little "hit or miss," though. There were a number of good essays, but others left me unimpressed. Also, of the authors included in this volume, about 80% received their PhDs from Durham, and the others received theirs from Aberdeen, Manchester, St. Andrews, or Oxford; perhaps, it would have helped to have some diversity in educational background.
Christ and the Powers by Hendrik Berkhof
5.0
I first encountered Hendrik Berkhof's work on the Powers in John H. Yoder's book, "The Politics of Jesus." In that book, Yoder devotes an entire chapter to Berkhof's interpretation of the "principalities and powers" in the New Testament and specifically in the writings of Paul. The language of the Powers is scattered throughout Paul's writings and does not seem to be simply an afterthought. Rather, the death of Jesus on the cross in some way has dramatic ramifications not only for humanity but for all things "in heaven" as well (Col 1:20). Precisely through his work on the cross, Christ has "disarmed" the Powers and has shown them for what they really are (Col 2:15). In this short work (less than 80 pages), Berkhof gives his interpretation of these Powers. He contends that while Paul's apocalyptic predecessors--such as the authors of 1 Enoch and 4 Ezra--are infatuated with a detailed and hierarchical angelology, Paul is less so concerned about what these Powers are like; rather, he is much more concerned about what effect the cross had on the Powers and the effect of the Powers on the world and the Church.
Berkhof is a joy to read; this little pamphlet is well worth anyone's time. His vision of the Church and the definitive act of reconciliation and victory of Christ on the cross is beautiful, important, and true to the heart of Paul. For Berkhof, Christ is the meaning of all things--history, the Powers, the Church--and he has begun the work of bringing all things under himself as the Head and the Beginning.
Berkhof is a joy to read; this little pamphlet is well worth anyone's time. His vision of the Church and the definitive act of reconciliation and victory of Christ on the cross is beautiful, important, and true to the heart of Paul. For Berkhof, Christ is the meaning of all things--history, the Powers, the Church--and he has begun the work of bringing all things under himself as the Head and the Beginning.
The State in the New Testament by Oscar Cullmann
4.0
Cullmann's analysis of the New Testament's view of and approach to the state is helpful, succinct, and easily accessible. His two opening chapters situate Jesus within the political framework of his world, especially comparing and contrasting his ministry and ethos with that of the Zealots. I especially found these two opening chapters insightful; when one considers that Jesus was killed as a revolutionary by the state and that he had followers in his midst (Simon, potentially even Peter, Judas, and James and John) who considered themselves zealots, one must seek to understand Jesus in light of this growing Jewish movement. Cullmann by no means calls Jesus a Zealot, but that he was perceived by those on the outside as a Zealot is intriguing and significant. John Yoder does something rather similar in "The Politics of Jesus" and the opening essay in "The Original Revolution."
Ultimately, Cullmann presents Jesus' view of the state as a duality: (1) the state is not final, but (2) the state is tolerated in this present evil age. There is good that the state does, but it can easily become evil and satanic, demanding things that it never should demand. Then, Cullmann traces this same duality through the writings of Paul and in the Apocalypse of John. The contradictory nature of Romans 13's presentation of the state and Revelation 13's presentation of the state is, in Cullmann's opinion, superficial. When one digs deeper, one finds that both Paul and John viewed the state in the same way that Jesus did: it is not the highest authority and it can become demonic, but when it does what it is intended to do, it can be the "servant of God."
The book is easy to read, very short, and in many ways "spot on." I would have liked to hear Cullmann's thoughts on when the "authorities" do not wield the sword for good, and when they do not condemn evil and reward good. Far too many worldly powers and governments call evil good and good evil, and similarly wield the sword for unjust and evil reasons. Is this the indication that they have now become demonic? It would seem so. Yet, Cullmann narrowly only applies the "demonic/satanic" label to the state when it demands worship of itself (i.e. "emperor worship" at the time of John). Obviously, this is one way in which the state becomes the "beast." But can the state only be considered demonic if it becomes totalitarian? Or, are there other instances as well?
Ultimately, Cullmann presents Jesus' view of the state as a duality: (1) the state is not final, but (2) the state is tolerated in this present evil age. There is good that the state does, but it can easily become evil and satanic, demanding things that it never should demand. Then, Cullmann traces this same duality through the writings of Paul and in the Apocalypse of John. The contradictory nature of Romans 13's presentation of the state and Revelation 13's presentation of the state is, in Cullmann's opinion, superficial. When one digs deeper, one finds that both Paul and John viewed the state in the same way that Jesus did: it is not the highest authority and it can become demonic, but when it does what it is intended to do, it can be the "servant of God."
The book is easy to read, very short, and in many ways "spot on." I would have liked to hear Cullmann's thoughts on when the "authorities" do not wield the sword for good, and when they do not condemn evil and reward good. Far too many worldly powers and governments call evil good and good evil, and similarly wield the sword for unjust and evil reasons. Is this the indication that they have now become demonic? It would seem so. Yet, Cullmann narrowly only applies the "demonic/satanic" label to the state when it demands worship of itself (i.e. "emperor worship" at the time of John). Obviously, this is one way in which the state becomes the "beast." But can the state only be considered demonic if it becomes totalitarian? Or, are there other instances as well?
Jesus and the Disinherited by Howard Thurman
4.0
This short book is wonderful! I can see why it was so impactful on the Civil Rights movement and on MLK in particular. Howard Thurman not only writes as a prophet but also as a mystic and a committed disciple of Jesus of Nazareth. The “religion of Jesus,” as Thurman calls it, is guided and directed by the love-ethic.
The opening and closing chapters specifically touch on the ministry of Jesus and the socio-political factors at work in his world. Jesus lived in a world of Zealots, Samaritans, Pharisees, tax collectors, and Romans. Jesus’ love-ethic extended to all—even the greatest enemy, the Roman. In order for such love to be extended to the enemy, Thurman writes, “The Roman [has] to emerge as a person.” As long as the Roman represents Rome one surely cannot love him; one’s enemy must be recognized as a human in order for him to be loved.
Thurman does a great job of answering the important question, “What does the religion of Jesus have to say to the man with his back against the wall?”
The opening and closing chapters specifically touch on the ministry of Jesus and the socio-political factors at work in his world. Jesus lived in a world of Zealots, Samaritans, Pharisees, tax collectors, and Romans. Jesus’ love-ethic extended to all—even the greatest enemy, the Roman. In order for such love to be extended to the enemy, Thurman writes, “The Roman [has] to emerge as a person.” As long as the Roman represents Rome one surely cannot love him; one’s enemy must be recognized as a human in order for him to be loved.
Thurman does a great job of answering the important question, “What does the religion of Jesus have to say to the man with his back against the wall?”
Basics of Biblical Aramaic: Complete Grammar, Lexicon, and Annotated Text by Miles V. Van Pelt
3.0
This book is a helpful introduction to Biblical Aramaic, and will be useful to any beginner. Especially helpful is the annotated text of all portions of the OT in Aramaic that is placed at the end of the book.
However, this book could definitely use an updated/revised edition, as there are a number of mistakes—grammatical and otherwise. The Basics of Biblical Greek and Hebrew textbooks evidently had much more thought and intentionality put into them, it would seem. Also, I would have liked for Van Pelt to include complete paradigms for a number of verb forms and nouns. He limits himself primarily to only words found in the Biblical Aramaic texts, and so a number of paradigms are incomplete, which can actually make it more difficult to memorize, in my opinion.
However, this book could definitely use an updated/revised edition, as there are a number of mistakes—grammatical and otherwise. The Basics of Biblical Greek and Hebrew textbooks evidently had much more thought and intentionality put into them, it would seem. Also, I would have liked for Van Pelt to include complete paradigms for a number of verb forms and nouns. He limits himself primarily to only words found in the Biblical Aramaic texts, and so a number of paradigms are incomplete, which can actually make it more difficult to memorize, in my opinion.
The Theology of Paul the Apostle by James D. G. Dunn
4.0
James Dunn's "The Theology of Paul the Apostle" is a wonderful book. Over 700 pages in length, it will be a book that I return to time and time again. While I read it over the course of a couple of months, because of a Master's course, I would highly recommend others to take their time with this book. It is one that can be read in a few weeks or months, but one that should ultimately be chewed on slowly, as it attempts to be as comprehensive of an overview of Paul's theology as possible.
Dunn's writing style is incredibly accessible, even conversational, and it makes his work a joy to read, no matter the daunting length of the book. This book especially can provide a helpful introduction into some of the key insights of the "New Perspective on Paul" tradition, particularly in regard to Paul's Jewish identity and his complex relationship to the law. Dunn, as one of the forefathers of the "New Perspective" helps readers step into some new intriguing insights about Paul and his theology. Sadly, Dunn only covers the seven Pauline letters that are considered authentically Pauline, only briefly touching on Colossians, while barely mentioning Ephesians and the Pastorals. One wonders what this book might have been, or what different findings may have surfaced, if Dunn had taken the "deutero-Paulines" into consideration.
Dunn's writing style is incredibly accessible, even conversational, and it makes his work a joy to read, no matter the daunting length of the book. This book especially can provide a helpful introduction into some of the key insights of the "New Perspective on Paul" tradition, particularly in regard to Paul's Jewish identity and his complex relationship to the law. Dunn, as one of the forefathers of the "New Perspective" helps readers step into some new intriguing insights about Paul and his theology. Sadly, Dunn only covers the seven Pauline letters that are considered authentically Pauline, only briefly touching on Colossians, while barely mentioning Ephesians and the Pastorals. One wonders what this book might have been, or what different findings may have surfaced, if Dunn had taken the "deutero-Paulines" into consideration.
Apocalypse against Empire: Theologies of Resistance in Early Judaism by Anathea E. Portier-Young, John J. Collins
5.0
"Apocalypse against Empire" is an excellent book. Portier-Young shows how the earliest "historical apocalypses"--the Book of Daniel, and the Apocalypse of Weeks and Book of Dreams in 1 Enoch--resist the tyrannical rule of Antiochus IV Epiphanes in the second century BC. She devotes a lengthy portion of the book to the history leading up to and including Antiochus' religious and political persecution of the Jews in 167 BC. She posits, along with many others, that the Book of Daniel and the Enochic "historical apocalypses" have this specific moment in time in mind, when they wrote their apocalypses.
I especially found her discussion of Daniel illuminating and exciting. The Book of Daniel is overtly and consistently political throughout, and Portier-Young's analysis of the political context surrounding the final redaction of the work gives whole new meaning to it. The differences she notes between Daniel and the Enochic texts are fascinating, as well: whereas Daniel advocates for nonviolent resistance to the powers that be, the texts in 1 Enoch advocates for armed revolt, and specifically applauds the actions of the Maccabees.
Ultimately, Portier-Young shows how the genre of "apocalypse" is both religious and political--the two are intertwined, as we also find in Daniel and in the other biblical apocalypse, Revelation. The claims of kings and their kingdoms are examined with an eternal, heavenly perspective in an apocalypse, and are found to be untrue. According to Daniel, the true Judge is the "Ancient of Days" and the only kingdom that will last forever is the "kingdom and dominion" of God, which he bestows on the "one like a Son of Man" and his people. This message of hope for the oppressed is also a message of resistance against the powers that be!
I especially found her discussion of Daniel illuminating and exciting. The Book of Daniel is overtly and consistently political throughout, and Portier-Young's analysis of the political context surrounding the final redaction of the work gives whole new meaning to it. The differences she notes between Daniel and the Enochic texts are fascinating, as well: whereas Daniel advocates for nonviolent resistance to the powers that be, the texts in 1 Enoch advocates for armed revolt, and specifically applauds the actions of the Maccabees.
Ultimately, Portier-Young shows how the genre of "apocalypse" is both religious and political--the two are intertwined, as we also find in Daniel and in the other biblical apocalypse, Revelation. The claims of kings and their kingdoms are examined with an eternal, heavenly perspective in an apocalypse, and are found to be untrue. According to Daniel, the true Judge is the "Ancient of Days" and the only kingdom that will last forever is the "kingdom and dominion" of God, which he bestows on the "one like a Son of Man" and his people. This message of hope for the oppressed is also a message of resistance against the powers that be!
Daniel by Philip R. Davies
3.0
P. R. Davies' slim volume on the Book of Daniel is a helpful resources for students who are interested in Daniel. Davies surveys a number of important themes and topics in Daniel, including the multiple genres of the book, the multiple languages, the theology, apocalyptic viewpoint, etc.
It is almost equal in length to John J. Collins' FOTL work on Daniel, which in my opinion is a better introductory overview of Daniel, although I did appreciate the way in which Davies moved thematically through Daniel, rather than simply chapter by chapter, or section by section. Davies overemphasizes the different viewpoints on Gentile rule in the two halves of Daniel; while the stories may at times seem more cordial to Gentile kings and their kingdoms than do the visions, they are just as critical of empire as the visions are. The dream of the destruction of the four kingdoms in Daniel 2, for example, is the second most critical analysis of Gentile rule in Daniel, following the vision of four kingdoms in Daniel 7.
Unfortunately, the copy of Davies' book that I got from the library also had a number of pages that were left unprinted, so certain chapters I was not able to read in their entirety.
It is almost equal in length to John J. Collins' FOTL work on Daniel, which in my opinion is a better introductory overview of Daniel, although I did appreciate the way in which Davies moved thematically through Daniel, rather than simply chapter by chapter, or section by section. Davies overemphasizes the different viewpoints on Gentile rule in the two halves of Daniel; while the stories may at times seem more cordial to Gentile kings and their kingdoms than do the visions, they are just as critical of empire as the visions are. The dream of the destruction of the four kingdoms in Daniel 2, for example, is the second most critical analysis of Gentile rule in Daniel, following the vision of four kingdoms in Daniel 7.
Unfortunately, the copy of Davies' book that I got from the library also had a number of pages that were left unprinted, so certain chapters I was not able to read in their entirety.