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The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature by John J. Collins
4.0
John J. Collins' "The Apocalyptic Imagination" is a must-read for anyone interested in the study of apocalypses and apocalypticism. The opening chapter discusses the genre of "apocalypse" and its defining features, after which Collins surveys a large corpus of Jewish apocalyptic writings in the subsequent chapters. I particularly enjoyed Collins' treatments of the Book of Daniel, 1 Enoch, and apocalypticism in Early Christianity. Much of the book surveys pseudepigraphal works; while Daniel and Revelation are the only full-blown apocalypses in the Christian Bible, there are a number of fascinating apocalyptic works that lay outside the canon, and which help us better understand the genre and what the goal of apocalyptic literature is. Above all, apocalypses seek to provide hope and consolation, while also usually giving exhortation and ethical instruction, by means of a heavenly revelation. For readers of Scripture, Collins helps us to better approach and understand the enigmatic books of Daniel and Revelation.
Can I Get a Witness by
5.0
In his book "Can I Get a Witness?", Brian K. Blount reads the Book of Revelation through the lens of African-American culture and specifically through the lens of the Black Church. The book is short, and is by no means exhaustive; rather, it gives readers a taste of what reading the biblical text(s) through a particular lens can lead to unique interpretations, applications, and insights that others who look at the same text(s) from a different lens would never have seen.
What Blount has done is beautiful and necessary. I read this book quickly, and I will definitely come back to it again. Each chapter is filled with fresh exegetical insights and surprising 21-century applications of the Apocalypse. For Blount, the entirety of Revelation is a call to nonviolent active resistance via witnessing openly and publicly that Jesus is King. The resistance of the Asian Christians in Revelation may have been nonviolent, but in no way is the resistance presented as ineffective. Rather, via such nonviolent active resistance, Satan is cast down to earth and the Beast (Rome) is conquered (Rev 12). In all of this, Blount sees many parallels with the experience of African Americans and that of the Black Church.
Finally, the last chapter, entitled "The Rap against Rome," brought this book to an incredible climax. By comparing the Revelation hymns, scattered throughout the book, to not only spirituals and gospel music, but to the rebellious and resistant music of rap/hip-hop, Blount has opened up my eyes to a new way of viewing John: "John the hymnist was John the rapper!" Anyone with their eyes to Scripture and their ears to Kendrick, Tupac, and Kanye will recognize and appreciate the connections Blount draws in this closing chapter.
What Blount has done is beautiful and necessary. I read this book quickly, and I will definitely come back to it again. Each chapter is filled with fresh exegetical insights and surprising 21-century applications of the Apocalypse. For Blount, the entirety of Revelation is a call to nonviolent active resistance via witnessing openly and publicly that Jesus is King. The resistance of the Asian Christians in Revelation may have been nonviolent, but in no way is the resistance presented as ineffective. Rather, via such nonviolent active resistance, Satan is cast down to earth and the Beast (Rome) is conquered (Rev 12). In all of this, Blount sees many parallels with the experience of African Americans and that of the Black Church.
Finally, the last chapter, entitled "The Rap against Rome," brought this book to an incredible climax. By comparing the Revelation hymns, scattered throughout the book, to not only spirituals and gospel music, but to the rebellious and resistant music of rap/hip-hop, Blount has opened up my eyes to a new way of viewing John: "John the hymnist was John the rapper!" Anyone with their eyes to Scripture and their ears to Kendrick, Tupac, and Kanye will recognize and appreciate the connections Blount draws in this closing chapter.
Bloody, Brutal, and Barbaric?: Wrestling with Troubling War Texts by Gordan K. Oeste, William J. Webb
4.0
William Webb's book on wrestling with the many troubling war texts of the Old Testament is a helpful resource when it comes to questions of violence and the character of God. To put it simply, Webb contends that the violence in the Old Testament, specifically the violence found in the Canaanite conquest narratives, are ethically troublesome from our vantage point; yet, from the vantage point of the original authors and audiences, the war ethics of Israel and their God were rather progressive and redemptive in comparison to the practices of other ANE (Ancient Near East) nations and kingdoms. One of Webb's primary theses in the book is that God exhibits an "accommodating" attitude in the Old Testament war, in which he is willing to "fight" in ways that he does not believe are best or just, because of God's desire to be close to his people. At the same time, however, God consistently pushes the envelope with his people, subtly and slowly moving them closer and closer to his perfect and better will, what Webb calls an "incremental, redemptive-movement ethic" towards something better.
Much of the book emphasizes the war atrocities and practices of ANE nations at the time of the Israelites, comparing and contrasting Israel with her neighbors. This is obviously helpful for readers of the stories, who are judging it from their own point of view, rather than from the point of view of the original audience(s). The other primary emphasis in the book (taking up around 4 or 5 chapters) is on the "total-kill language" in the conquest narratives; like many others, Webb advocates for reading this total-kill language as hyperbolic language, not literal language, because using this type of hyperbole was quite common in the ANE, and because the internal evidence from the stories themselves point in this direction. This can also be helpful for readers today, who may be comforted knowing that most likely not "all men, women, and children" were indiscriminately wiped away.
Still, however, many questions are left unanswered (which is something that Webb makes quite plain in his closing chapter). While this book helpfully gives some perspective and clarity, making these troubling texts more palatable, this does not mean that these texts stop being troublesome. They are, and they will be, and most likely, they should be.
Sadly, I did not particularly enjoy reading this book, as I found Webb's writing style somewhat annoying at times (probably just a personal preference). I also think that the book could have been significantly shorter; as stated earlier, Webb devotes around 5 chapters to his argument in favor of reading the total-kill language as hyperbolic language, and I think that this could have been done in a considerably shorter amount of space (see, for example, Preston Sprinkle’s treatment of the topic in his book “Fight,” in which he discusses it convincingly enough in only a chapter). Furthermore, in these chapters, the majority of the time Webb was using the work of G.K. Beale as a punching bag of sorts; while I do not agree with Beale's reading and interpretation of the conquest narratives, I would have appreciated if Webb would have "picked on" some other scholars and interpreters too, not just Beale.
Two chapters in particular were helpful and insightful, one of which was on God's portrait in the Old Testament as an "uneasy war God," who cries over the loss of life in war and who foresees a future in which no more war takes place. This is crucial to emphasize, and I am thankful that Webb does so. However, it leads one to naturally ask, "What, then, do we do with the conflicting portraits of God, which depict him as a 'man of war' (Exod 15), among other things? Which portrait of God is 'accurate,' or do these conflicting portraits say more about the authors of the respective texts than they do about the God they are talking about?" I wish that Webb would have addressed this more thoroughly.
The other chapter I especially enjoyed was the penultimate chapter, which focuses on the role of Jesus as divine/messianic warrior in the Apocalypse of John, which was insightful: John carries forward OT themes but dramatically changes their meaning and significance in his Apocalypse.
Much of the book emphasizes the war atrocities and practices of ANE nations at the time of the Israelites, comparing and contrasting Israel with her neighbors. This is obviously helpful for readers of the stories, who are judging it from their own point of view, rather than from the point of view of the original audience(s). The other primary emphasis in the book (taking up around 4 or 5 chapters) is on the "total-kill language" in the conquest narratives; like many others, Webb advocates for reading this total-kill language as hyperbolic language, not literal language, because using this type of hyperbole was quite common in the ANE, and because the internal evidence from the stories themselves point in this direction. This can also be helpful for readers today, who may be comforted knowing that most likely not "all men, women, and children" were indiscriminately wiped away.
Still, however, many questions are left unanswered (which is something that Webb makes quite plain in his closing chapter). While this book helpfully gives some perspective and clarity, making these troubling texts more palatable, this does not mean that these texts stop being troublesome. They are, and they will be, and most likely, they should be.
Sadly, I did not particularly enjoy reading this book, as I found Webb's writing style somewhat annoying at times (probably just a personal preference). I also think that the book could have been significantly shorter; as stated earlier, Webb devotes around 5 chapters to his argument in favor of reading the total-kill language as hyperbolic language, and I think that this could have been done in a considerably shorter amount of space (see, for example, Preston Sprinkle’s treatment of the topic in his book “Fight,” in which he discusses it convincingly enough in only a chapter). Furthermore, in these chapters, the majority of the time Webb was using the work of G.K. Beale as a punching bag of sorts; while I do not agree with Beale's reading and interpretation of the conquest narratives, I would have appreciated if Webb would have "picked on" some other scholars and interpreters too, not just Beale.
Two chapters in particular were helpful and insightful, one of which was on God's portrait in the Old Testament as an "uneasy war God," who cries over the loss of life in war and who foresees a future in which no more war takes place. This is crucial to emphasize, and I am thankful that Webb does so. However, it leads one to naturally ask, "What, then, do we do with the conflicting portraits of God, which depict him as a 'man of war' (Exod 15), among other things? Which portrait of God is 'accurate,' or do these conflicting portraits say more about the authors of the respective texts than they do about the God they are talking about?" I wish that Webb would have addressed this more thoroughly.
The other chapter I especially enjoyed was the penultimate chapter, which focuses on the role of Jesus as divine/messianic warrior in the Apocalypse of John, which was insightful: John carries forward OT themes but dramatically changes their meaning and significance in his Apocalypse.
Liberating the Politics of Jesus: Renewing Peace Theology through the Wisdom of Women by Darryl W. Stephens, Elizabeth Soto Albrecht and Darryl W. Stephens, Elizabeth Soto Albrecht
4.0
For someone who has been deeply impacted and shaped by the theology and scholarship of Anabaptist ethicist John Howard Yoder, I am incredibly thankful to have stumbled across this incredibly important work. For Yoder cannot and should not be remembered only as a Christian pacifist, theologian, scholar, and author of the seminal work "The Politics of Jesus"; he must also be remembered as someone who in practice did not truly understand the politics of Jesus. Yoder failed to put into practice the nonviolence of Jesus, specifically when it came to his relationships with women, by sexually harassing and abusing a number of women. Because of his fame and authority, Yoder was never adequately held accountable for these violent actions prior to his death. Sadly, the reality of sexual violence must be acknowledged when one considers the legacy left by Yoder.
This is why "Liberating the Politics of Jesus" is so important. This edited volume brings together the voices of Anabaptist female scholars with expertise in biblical studies, theological studies, and Anabaptist studies to take a second look at what it means to not only theorize about the politics of Jesus but to put them into practice. Some of the most stimulating chapters in this book touched on the lived experiences of Anabaptist women in hostile and violent contexts, such as South Africa during Apartheid and Colombia, who put into practice the work of justice, peace, mercy, and civil disobedience. In each chapter, Jesus' politics are examined through the "wisdom of women."
As a result, much of the book focuses on sexual violence. Anabaptist theology is well-known for its peace theology and its rigid stances on nonviolence, peacemaking, and love for enemies. The authors in this volume note that Anabaptist theology has done an excellent job of examining military state-sponsored violence, but it has not adequately touched on other types of violence, such as systemic violence--like classism and racism--and especially sexual violence. What this book emphasizes is the need to bring peace theology not only to the war-torn battlefields but also to the violent living rooms, schools, and churches that most of us inhabit. Sexual violence within the home and within the church cannot be tolerated in the politics of Jesus. These Anabaptist scholars draw necessary attention, therefore, to this need.
While Yoder is not the focus of the book, the last three chapters do specifically address his actions, the response to his actions, and the legacy he has left behind. I found the final chapter especially helpful, as one scholar, Karen V. Guth, reflects on what one should do with the work of Yoder, considering his actions. Guth writes, "Not to teach Yoder’s theology in a course that examines Christian pacifism neglects my duty to introduce students to the tradition’s most significant thinkers on this topic and, perhaps more importantly, denies students the opportunity to grapple with and learn from the ethical problems his case presents" (208). By teaching Yoder and his theology truly and honestly, we are then able to evaluate the strengths and weaknesses of his theology, but more importantly we will see how important it is to join our theory with our practice.
For those who have been impacted by Yoder's theology and writings, this book is for you. But even for those who have not, this book is helpful, showing how Jesus' nonviolence and peacemaking includes within it the practices of truth-telling and seeking justice and goodness--for both victims and perpetrators of violence, sexual or otherwise.
This is why "Liberating the Politics of Jesus" is so important. This edited volume brings together the voices of Anabaptist female scholars with expertise in biblical studies, theological studies, and Anabaptist studies to take a second look at what it means to not only theorize about the politics of Jesus but to put them into practice. Some of the most stimulating chapters in this book touched on the lived experiences of Anabaptist women in hostile and violent contexts, such as South Africa during Apartheid and Colombia, who put into practice the work of justice, peace, mercy, and civil disobedience. In each chapter, Jesus' politics are examined through the "wisdom of women."
As a result, much of the book focuses on sexual violence. Anabaptist theology is well-known for its peace theology and its rigid stances on nonviolence, peacemaking, and love for enemies. The authors in this volume note that Anabaptist theology has done an excellent job of examining military state-sponsored violence, but it has not adequately touched on other types of violence, such as systemic violence--like classism and racism--and especially sexual violence. What this book emphasizes is the need to bring peace theology not only to the war-torn battlefields but also to the violent living rooms, schools, and churches that most of us inhabit. Sexual violence within the home and within the church cannot be tolerated in the politics of Jesus. These Anabaptist scholars draw necessary attention, therefore, to this need.
While Yoder is not the focus of the book, the last three chapters do specifically address his actions, the response to his actions, and the legacy he has left behind. I found the final chapter especially helpful, as one scholar, Karen V. Guth, reflects on what one should do with the work of Yoder, considering his actions. Guth writes, "Not to teach Yoder’s theology in a course that examines Christian pacifism neglects my duty to introduce students to the tradition’s most significant thinkers on this topic and, perhaps more importantly, denies students the opportunity to grapple with and learn from the ethical problems his case presents" (208). By teaching Yoder and his theology truly and honestly, we are then able to evaluate the strengths and weaknesses of his theology, but more importantly we will see how important it is to join our theory with our practice.
For those who have been impacted by Yoder's theology and writings, this book is for you. But even for those who have not, this book is helpful, showing how Jesus' nonviolence and peacemaking includes within it the practices of truth-telling and seeking justice and goodness--for both victims and perpetrators of violence, sexual or otherwise.
Jesus and the Nonviolent Revolution by André Trocmé
4.0
André Trocmé’s “Jesus and the Nonviolent Revolution” is a must-read for followers of Jesus committed to nonviolent action and the liberation of the good news to the poor. Trocmé was a pastor and theologian, but he is not well-known for the work that he and his congregants in the French village or Le Chambon did during World War 2. Rather than cooperate with the Nazi authorities, this small village hid and sheltered an estimated 2000 Jewish refugees, protecting them from certain death.
“Jesus and the Nonviolent Revolution,” which first appeared in English in 1972 (it was originally written in French), set the ground work for many proponents of nonviolence and religious pacifism, such as Walter Wink, John Howard Yoder, Stanley Hauerwas, and others. Yoder even incorporated a number of key emphases from Trocmé’s work in specific chapters of his “The Politics of Jesus.”
Among the most unique and important contributions in this work is Trocmé’s opening section on the revolution begun by Jesus, which he maintains was based on the stipulations of the Jubilee, outlined in the Mosaic covenant. The good news that Jesus was bringing to the poor was one of jubilee, in which the debts are remitted, slaves are set free, and the oppressed are liberated. These are precisely the tasks he laid out for himself in his famous teaching at Nazareth (Luke 4:18–19).
The last section of the book is also important, as it focuses on the nonviolence of Jesus of Nazareth. Nonviolence can at times be pitted against the work of justice. This should not be so, however, for as Trocmé writes, “Though Jesus had given up violence, he did so without abandoning the struggle for liberation.” (139) Jesus committed himself wholly to the work of the kingdom of God—in the process creating a brand new social and political order, according to Trocmé—but he did so without forgetting about the individual and of the non-coercive way of the kingdom.
“Jesus and the Nonviolent Revolution,” which first appeared in English in 1972 (it was originally written in French), set the ground work for many proponents of nonviolence and religious pacifism, such as Walter Wink, John Howard Yoder, Stanley Hauerwas, and others. Yoder even incorporated a number of key emphases from Trocmé’s work in specific chapters of his “The Politics of Jesus.”
Among the most unique and important contributions in this work is Trocmé’s opening section on the revolution begun by Jesus, which he maintains was based on the stipulations of the Jubilee, outlined in the Mosaic covenant. The good news that Jesus was bringing to the poor was one of jubilee, in which the debts are remitted, slaves are set free, and the oppressed are liberated. These are precisely the tasks he laid out for himself in his famous teaching at Nazareth (Luke 4:18–19).
The last section of the book is also important, as it focuses on the nonviolence of Jesus of Nazareth. Nonviolence can at times be pitted against the work of justice. This should not be so, however, for as Trocmé writes, “Though Jesus had given up violence, he did so without abandoning the struggle for liberation.” (139) Jesus committed himself wholly to the work of the kingdom of God—in the process creating a brand new social and political order, according to Trocmé—but he did so without forgetting about the individual and of the non-coercive way of the kingdom.
German for Reading Knowledge by Richard Alan Korb
3.0
This is a helpful book on learning how to read German. I read it in conjunction with a Summer course I took on reading German texts in the fields of Theology, Biblical Studies, and Church History, but it would also be helpful for learning German on one's own. It covers all of the necessary grammatical and syntactical topics, and provides helpful practice translations at the end of each chapter. I do think the dictionary at the back of the book should be expanded to include all of the words used in the reading/translation exercises at least.
Lions and Ovens and Visions: A Satirical Reading of Daniel 1-6 by David M. Valeta
4.0
In "Lions and Ovens and Visions," David M. Valeta reads the stories in Daniel 1-6 through the lens of satire and humor, with the aid of Mikhail Bakhtin's work on satire. The result is a fascinating and fantastic journey through the unique stories of Daniel, with special attention given to the ways in which these stories use humor, irony, and satire to "poke fun at" and ultimately resist foreign rulers and their empires.
Valeta follows in the footsteps of Daniel L. Smith-Christopher, Danna Nolan Fewell, and Shane Kirkpatrick, who have noted prominent themes of resistance and subversion in the stories of Daniel, which is a helpful corrective in Daniel studies. A few decades ago, most scholars viewed Daniel 1-6 as presenting an agreeable and amiable picture of foreign rule, showing how Jews can gain the acceptance and admiration of foreign dignitaries and succeed in a foreign context. While certainly the Jews not only survive in exile but also thrive, one should not immediately attribute this to the good will of the kings or of the inherent "possibilities" within ancient empires; this success comes about only by the good will of the God of the exiles, which is usually at odds with the self-centeredness of the foreign kings.
Because Valeta's book is a published form of his dissertation, it is not necessarily geared towards a wide audience, although his writing style is easy to understand and at times funny. The second chapter focuses on the work of Bakhtin, which is important for the overall study; however, for some this may be a portion of the book that can be skimmed. Even if one does not accept the overall genre designation of these stories as "Menippean satire," one can still gain much from reading Valeta's work, for he is able to draw out the countless humorous aspects of these Daniel stories, which most interpreters and commentators fail to do.
P.S. I began reading Valeta's "Lions and Ovens and Visions" in dissertation format online a few months ago, and only recently receive the published version of it from the library; although it looks like I read the book in a week, I did not.
Valeta follows in the footsteps of Daniel L. Smith-Christopher, Danna Nolan Fewell, and Shane Kirkpatrick, who have noted prominent themes of resistance and subversion in the stories of Daniel, which is a helpful corrective in Daniel studies. A few decades ago, most scholars viewed Daniel 1-6 as presenting an agreeable and amiable picture of foreign rule, showing how Jews can gain the acceptance and admiration of foreign dignitaries and succeed in a foreign context. While certainly the Jews not only survive in exile but also thrive, one should not immediately attribute this to the good will of the kings or of the inherent "possibilities" within ancient empires; this success comes about only by the good will of the God of the exiles, which is usually at odds with the self-centeredness of the foreign kings.
Because Valeta's book is a published form of his dissertation, it is not necessarily geared towards a wide audience, although his writing style is easy to understand and at times funny. The second chapter focuses on the work of Bakhtin, which is important for the overall study; however, for some this may be a portion of the book that can be skimmed. Even if one does not accept the overall genre designation of these stories as "Menippean satire," one can still gain much from reading Valeta's work, for he is able to draw out the countless humorous aspects of these Daniel stories, which most interpreters and commentators fail to do.
P.S. I began reading Valeta's "Lions and Ovens and Visions" in dissertation format online a few months ago, and only recently receive the published version of it from the library; although it looks like I read the book in a week, I did not.
Poetics and Interpretation of Biblical Narrative by Adele Berlin
4.0
Adele Berlin's classic work "Poetics and Interpretation of Biblical Narrative" is a wonderful exploration of narrative criticism applied to the study of the biblical text, and specifically to the stories and narratives of the text. After reading "Circle of Sovereignty" by Danna Nolan Fewell, in which Fewell analyzes the stories of Daniel 1-6 through the lens of narratology and narrative criticism, my interest was piqued and I became fascinated by narrative criticism. Berlin's work on the subject is a wonderful place to begin (in my opinion) for those who are interested in narrative criticism.
Berlin spends the majority of the book discussing important aspects of narrative criticism, especially characterization (chapter 2) and point of view (chapter 3). The fourth chapter in the book applies the methods of narrative criticism to a short examination of the book of Ruth. Berlin's reading of Ruth, informed by questions concerning characters, plot, point of view, gaps in the narrative, etc., provides a reading of this story that would be very different from a tradition reading of the Ruth story from a historical-critical perspective. In the closing chapter, Berlin addresses these historical-critical methods of analyzing (and dissecting) the biblical text, specifically source criticism and form criticism. Berlin shows the shortcomings of these historical-critical methods when applied to biblical narrative.
Berlin's work helps to open our eyes in new ways to the narrative(s) of the Hebrew Bible (and the New Testament). Rather than attempting to trace the compositional history of the biblical texts, narrative criticism seeks to analyze the text "as we have it." Rather than simply viewing the finished product as an edited volume of disparate parts and stories, Berlin encourages readers to see how the stories fit together into a unified whole and how individual pieces of one story also come together to create a new composition entirely, no matter the story's compositional history. Understanding the "poetics" of biblical narrative--that is, "how" biblical texts create meaning--we are better equipped to "interpret" a given text well and responsibly.
Berlin spends the majority of the book discussing important aspects of narrative criticism, especially characterization (chapter 2) and point of view (chapter 3). The fourth chapter in the book applies the methods of narrative criticism to a short examination of the book of Ruth. Berlin's reading of Ruth, informed by questions concerning characters, plot, point of view, gaps in the narrative, etc., provides a reading of this story that would be very different from a tradition reading of the Ruth story from a historical-critical perspective. In the closing chapter, Berlin addresses these historical-critical methods of analyzing (and dissecting) the biblical text, specifically source criticism and form criticism. Berlin shows the shortcomings of these historical-critical methods when applied to biblical narrative.
Berlin's work helps to open our eyes in new ways to the narrative(s) of the Hebrew Bible (and the New Testament). Rather than attempting to trace the compositional history of the biblical texts, narrative criticism seeks to analyze the text "as we have it." Rather than simply viewing the finished product as an edited volume of disparate parts and stories, Berlin encourages readers to see how the stories fit together into a unified whole and how individual pieces of one story also come together to create a new composition entirely, no matter the story's compositional history. Understanding the "poetics" of biblical narrative--that is, "how" biblical texts create meaning--we are better equipped to "interpret" a given text well and responsibly.
The Butterfly Effect: How Kendrick Lamar Ignited the Soul of Black America by Marcus J. Moore
4.0
Marcus J. Moore’s “The Butterfly Effect” is a tribute to the art, impact, and legacy of Hip-Hop artist Kendrick Lamar. Moore traces the life and career of one of the greatest rappers of all time, highlighting key moments, albums, and performances. Even more than that, however, Moore shows how Lamar’s work not only stayed within the confines of the art world but that it actually touched “the soul of Black America,” as the subtitle of the book suggests. Moore also draws out the sociopolitical and spiritual significance of Lamar’s work, especially toward the end of the book. All in all, this book is a must-read for anyone interested in Hip-Hop generally or Lamar and his work specifically!
Revelation as Civil Disobedience: Witnesses Not Warriors in John's Apocalypse by Thomas B. Slater
4.0
“Revelation as Civil Disobedience” is a little book with a great message and a helpful corrective to many readings of John’s Apocalypse. Thomas B. Slater focuses on the image of Christ as the slain lamb in Revelation, as well as the transformation of the Greek words “nikaō” (to conquer in battle) and “martureō” (to witness in court) into religious terms that emphasize conquering through suffering (rather than fighting) and witnessing for and to Christ and his ways, even unto death (think: martyr).
I appreciated the simplicity and straightforward way in which Slater writes, and cannot agree more with his conclusions—“Christians are witnesses not warriors!” This book is introductory in nature, and so would be best suited for someone new to the study of John’s Apocalypse or to Christian/biblical nonviolence.
I appreciated the simplicity and straightforward way in which Slater writes, and cannot agree more with his conclusions—“Christians are witnesses not warriors!” This book is introductory in nature, and so would be best suited for someone new to the study of John’s Apocalypse or to Christian/biblical nonviolence.