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I would like to thank IVP-Academic for the chance to review this first volume in what I expect to be a rather important series.

Furthermore, we have seen… that the ethics is well grounded in the eschatological worldview that these authors are enunciating. It is not the task of this volume to begin to show at length correspondences and similarities among the thought worlds of the various New Testament writers. (pg814)

This series is one of the most important, and anticipated, volumes on theology and ethics in a generation or more. Witherington has produced an orthodox masterpiece that pushes the reader with biblical studies, criticism, and modern theological trends. While he doesn’t subscribe to all of the new trends, he has found a way to present orthodox theological precepts and tie them in to ethical concerns while introducing and answering, if need be, new paths in various biblical disciplines. It is a massive volume, and not because it totals more than 800 pages and hours of reading time, but primarily because of the amount of information – his ‘theologizing and ethicizing‘ – which the reader soaks in. It is not a drowning depth to be sure, as it is written to a cross-cultural and disciplined group of readers (if those with none of the above), but the worth of this volume will out live the author.

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Witherington’s latest work is an 800 page masterpiece. In order to help me keep track of my thoughts on this book, and in part to showcase more of the book than a review, I am posting ‘reflections’ on each chapter.

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BW3 starts the chapter on Revelation and 2nd Peter by trying to set the sights right on Revelation, namely by asking the reader to examine it in light of Dante’s Divine Comedy. I am not sure that examining a document by another, especially given the cultural separation of the two, and the fact that the latter was influenced by the former, is the most sound comparison to make.

For Revelation, BW3 doesn’t really tackle the issue of eschatology for the New Testament’s only real prophetic work, but highlights several portions, briefly, as he demonstrates quite succinctly that John is writing primarily to show God controls history, regardless of current or future persecutions. Further, he takes the time to thoroughly highlight what John highlights throughout Revelation – the deity of Christ and indeed, the (con)fusion of OT images and titles for God with Christ. He essentially reiterates Bauckhams’ thesis on the early worship of Christ fitting well within in Jewish monotheism of the time.

He does take up the issue of ethics during persecution, and in doing so, more thoroughly examines Revelation, although not thorough the lens of prophecy. As expect, he spends a considerable amount of time on the second and third chapters in Revelation, which deals expressly with the persecution of the Christian communities in Asia Minor. Witherington, in a short space, speaks volumes about the ‘other’ use of Revelation, and that is to teach Christians patience, redemptive justice, who Christ is, and that through it all, one must maintain a right standing with God.

I don’t understand BW3’s comparisons at times, which seem out of sync. Like comparing Revelation and Dante. Now, he compares 1-2 Clement, 1st Peter and the Shepherd of Hermes to create a synthesis through which he sees 2nd Peter, which he only counts the 1st chapter as Apostolic. That is not to say that he doesn’t treat 2nd Peter with a great deal of apostolic respect, in that he clearly sees more than a pseudonymous attempt to teach the church something in the name of an apostle – instead, the writer, whom he postulates as Linus, takes Peter’s testimony and expounds upon it without claiming Petrine authority. He is successfully able to fuse biblical studies with respect for Scripture.

Witherington, however, does take the very simple passage in 2nd peter 1 and shows with simplicity the ethics contained therein. Further, while he sits on the fence of apostolic authorship, he manages to hold 2nd Peter still in the inspired light and uses it to show that at the time it was written, the Church was moving from apostolic to the post-apostolic age (pg813). BW3 sees a high Christology in 2nd Peter, which is not difficult to see when the author calls Christ God and sees only Christ returning during judgment (pg812).

Closing this volume, he states:

Furthermore, we have seen consistently in this chapter, as in previous chapters, that the ethics is well grounded in the eschatological worldview that these authors are enunciating. It is not the task of this volume to begin to show at length correspondences and similarities among the thought worlds of the various New Testament writers. (pg814)

He promises to get to that in the second volume.

You can find more here. I was fortunate enough to have reviewed the first volume in this series, and now, the fifth volume. The other three, I hear, are on their way for Father’s Day, one from each child.

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The wealth of knowledge contained in this series, the devotional material, the introduction to early Christian writers, explanation of the creeds, insures that these books are a must for students of early Christian doctrine, and those who are tired of reading explanations of explanations and who desire to get to the heart of the matter.

Taking the ‘classic creed’ (p269) of 381 and splitting it into into individual phrases, this series shows how numerous writers from the early periods of Christian History developed in a line to those ideas, or later explained and expounded up those ideas. The writers are not selected to represent solely the Western viewpoint or commonly recognized authors, indeed, even Pelagius makes an appearance, but the writers contains in this volume represent a broad spectrum pulling in the East and the West, Augustine, Cassian and Ignatius of Antioch. The timeline of these writers extend from the close of the canon to the year 750.

However, the series is more than just a collection of sometimes short, sometimes extended, statements by early writers. The editors of the series have included a brief commentary-like historical setting for each phrase as well as an overview of the writers which is more along the lines of a summation. These sections prepare the reader to be dropped into the ongoing conversation between the writers, in which doctrines progress, develop and are fleshed out. The editors, which for this volume is Angelo Di Berardino (Series Editor, Thomas C. Oden), do not shy away from controversy. They include, as I noted before, Pelagius, as well as Origen whose view on the recapitulation still serves to raise the ire of many Christians.

This volume examines the last stanza of the Creed of 381,

We believe in the one holy catholic and apostolic church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead and the life of the world to come. Amen.

Of the volumes which I have reviewed, it is the most theologically comprehensive, aiming to bring about a better understanding of this creed, regardless of later doctrinal schisms which developed instead over doctrines not pertaining to the Creed. Footnotes are found throughout, including Scriptural references, which should alert the reader the further material. This text is more than a starting point, and shouldn’t be concluded as a finishing point, but it is a valuable reference for study of the ancient writers, the Creed, and the development of doctrines in the early Church.

At the end of this volume is a short Conclusion, in which the series editor states the goal and the use of these volumes. Further, there is a section on biographical sketches of the authors and descriptions on anonymous works used in the series, as well as a timeline of writers used. The volumes are handsome in of themselves, the outside quality bespeaking well the quality of what is found on the inside.

You may order the other books in the series from here and here.

Witherington’s latest work is an 800 page masterpiece. In order to help me keep track of my thoughts on this book, and in part to showcase more of the book than a review, I am posting ‘reflections’ on each chapter.

Read the rest of this entry »

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My final reflection on this volume, which is perhaps one of the finest series produced on early Christian writers. It doesn’t seek to analysis, but provides a dictionary and encyclopedia or sorts to let the early writers speak unhindered as much as possible.

Those who receive the presentation of Scripture according to the understanding of the apostles entertain the hope that the saints will eat indeed, but that it will be the bread of life that may nourish the soul with the food of truth and wisdom, and enlighten the mind and cause it to drink from the cup of divine wisdom. Origen, On First Principles 2.11.3.

He will learn, too, the judgment of divine Providence on each individual thing. He will learn, for instance, that of those events that happen to people, none occur by accident or chance. They occur in agreement with a plan so carefully considered and so amazing that it does not overlook even the number of the hairs on heads – not merely of the saints by perhaps all human beings….But once they know all these things, having the grace of that full knowledge, they may then enjoy an unspeakable joy. Origen, On First Principles 2.11.5.

Do not be mistaken, my brothers. Those who corrupt families will not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more will this be the case with anyone who corrupts by wicked doctrine the Faith of God, for which Jesus Christ was crucified! Ignatius of Antioch, Ephesians 16

Understand, then, you children of gladness, that the good Lord showed us all these things ahead of time so that we might know to whom we ought to render thanksgiving and praise for everything. If therefore the Son of God, who is Lord of all things and who will judge the living and the dead, suffered so that his being stricken might give us life, let us believe that the Son of God could not have suffered except for our sakes. Epistle of Barnabas 7

All who fly from the eternal light of God, which contains in itself all good things, are themselves the reason why they inhabit eternal darkness, destitute of all good things, having become to themselves the cause of their consignment to an abode of that nature. Ireneaus, Against Heresies 4.39.4

No repentance is too late for the person who still remains in this world. Cyprian, To Demetrian 25

You may order the other books in the series from here, or here.

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The Resurrection is one of the most important doctrines of Christianity. We can trace to it nearly, perhaps all, other doctrines to it. The early writers thought so as well:

Let us consider, beloved, how the Lord continually proves to us that there will be a future resurrection, of which he has rendered in the Lord Jesus Christ the first fruits by raising him from the dead. Let us contemplate, beloved, the resurrection that is at all times taking place. Day and night declare to us a resurrection. Clement of Rome, 1st Clement 24.

And this is why we believe that there will be a resurrection of bodies after the consummation of all things; not the cyclical idea that the Stoics affirm where the same things are produced and destroyed with no purpose in mind. Rather his is a resurrection once for all… Tatian, Address to the Greeks, 6.

And the Lifegiver will come, the destroyer of death, and will bring to nothing death’s power over the just as well as the wicked. And the dead will arise with a mighty shout, and Death will be emptied and stripped of all the captivity. And for judgment will all the children of Adam be gathered together, and each will go to the place prepared for him. The risen of the righteous will go to life, and the risen of the sinners will be delivered to death. The righteous who kept the commandment will go and will not come near to judgment in the day that they will rise; as David asked, “And do not bring your servant into judgment”; nor will their Lord terrify them in that day. Aphrahat, Demonstrations 22.15.

The one who does not believe in the resurrection of the flesh has no faith in what was said above, as the apostle says: “If the dead will not rise, then neither did Christ rise.” Whom will God judge and with whom will he reign if the resurrection does not restore to life and to judgment those whom death has removed from the world? Peter Chrysologus, Sermon 58.14

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I have been posting three or four quotes from each section of this book, graciously sent by IVP-Academic for review, to encourage you to take a deeper glance. Many of the books on today’s shelves will long forgotten rather shortly, but those whose works are remember here are done so almost daily by various peoples around the Christian globe because these words, whether we ultimately agree with them or not, are a part of the Christian heritage.

If we are the children of God, if we have already begun to be his temples, if (after receiving the Holy Spirit) we live in a holy and spiritual way, if we have lifted up our eyes from the earth toward heaven, if we have raised our hearts, full of God and Christ, to supernal and divine things, let us do nothing that is not worthy of God and Christ, as the apostle arouses and urges us. Cyprian, Jealousy and Envy 14.

You are in the Spirit because you are occupied with spiritual things. The Spirit of God dwells in those in whom his fruit is manifest, as Paul says to the Galatians: The fruit of the Spirit is love, joy, et cetera. The Spirit of Christ, who loved his enemies and prayed for them, is the Spirit of humility, patience and all virtues. Pelagius, Commentary on Romans.

Baptism is like a death when you go down into the water and like a resurrection when you rise again. Thus, according to the interpretation of the apostle, just as Christ’s resurrection was a regeneration so the resurrection from the font is also a regeneration. Ambrose, On the Sacraments 3.I.2

Next, you believe in the forgiveness of sins. This is the grace by which those who believe in and confess God and Christ receive in baptism the remission of all their sins. We call it a rebirth, because it makes a person more innocent and pure than when he is born from his mother’s womb. Niceta of Remesiana, Explanation of the Creed 10.

We believe in the forgiveness of sins: since through Christ and the church the one who is born as a new human being will have nothing of the old one. Peter Chrysologus, Sermon 60.15

Further, observe that by baptism we cut off all the covering that we have worn since birth, that is to say, sin, and become spiritual Israelites and God’s people. John of Damascus, Orthodox Faith 4.9-10

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I am continuing to highlight this book, which is just an outstanding series from IVP-Academic. For those of us who like Church History, to like to dig through the words of those who have come before, this series is a must. It takes the Creed of 381 and provides a commentary on it through the writings of early Christian writers, although many of them didn’t know the Creed.

But perhaps the hearers of the church may say, generally it was better with the ancients than with us, when pardon for sinners was obtained by offering sacrifices in a diverse ritual. Among us, there is only one pardon of sins, which is given in the beginning through the grace of baptism. After this, no mercy or any indulgence is granted to the sinner. Certainly it is fitting that Christians, “for whom Christ died,” have a more difficult discipline. Origen, Homilies on Leviticus 2.4

We who are baptized, having wiped off the sins that obscure the light of the divine Spirit, have the ye of the spirit free, unimpeded and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above. Clement of Alexandria, Christian the Educator 1.6

You, indeed, correctly state that the church is a people born again of the water and the Holy Spirit, free from denial of the name of Christ. Pacian of Barcelona, Letter 3.2

This bath does not merely cleanse the vessel but also melts the whole thing down again. Even if a vessel has been wiped off and carefully cleaned, it still has the marks of what it is and still bears the traces of the stain. But when it is thrown into the smelting furnace and is renewed by the flame, it puts aside all dross, and, when it comes from the furnace, it gives forth the same sheen as newly molded vessels. John Chrysostom, Baptismal Instructions, 9.21

There is, like in the previous sections, much more than could be represented here about the baptism in the early Church.

You may order the other books in the series from here, or here.

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Let me clear this up, for a moment. First, apostolic is neither ‘Catholic’ nor, well, ‘Apostolic.’ It simply means a church that goes back to the time of the Apostles. Granted, that word, like ‘catholic’ takes on a different meaning later in life.

Just to emphasis this: one means unity.

The church throughout all the world, having its origin firmly from the apostles, perseveres in one and the same opinion with regard to God and his Son. Irenaeus, Against Heresies 3.12.17

Between us we have but one church; we are united in heart; we are inseparable in concord. What bishop would not, there fore, rejoice in the honors of his brother bishop as if they were his very own? Where is the community of brothers who would not take delight in the joy of their fellows? Cyprian, Letter 60.1

Blessed are you, O church, for Isaiah also exulted in you in his prophecy: Behold, a virgin shall conceive and bear a child whose name is a mighty symbol. O the meaning revealed in the church! Two names, which have united and become one, Emmanuel, God with you at all times, since he united you with his members. Ephrem the Syrian, Hymns on the Nativity 25.5

Look on the prophets and the apostles, how like they are to each other! The prophets gave the name of God to the flock of God, and the apostles gave the name of Christ to the church of Christ. Ephrem the Syrian, Nisibene Hymns 20.7

This section was filled with lots of long quotes, longer than I cared to type, but each one important. They strong for unity, not around men or ideals, but around Truth, around Christ. Would that we do the same.

You may order the other books in the series from here, or here.

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I want to thank Matt Mikalatos and the fine folks at Tyndale House Publishers for sending me a copy – not a review copy, just a copy. While this is not a review copy, they are going to get one anyway.

I flirted with reading this on Friday night, tired of my theology and ethics book, and wanting to see what some silly, fiction book at to say. Really? Name your book ‘Imaginary Jesus’ and you think you will be able to tell me anything serious? Tush ye, as Tyndale’s serpent said. By Saturday night, I had my wife reading it out loud to me – I love listening to her read – and we were laughing, especially at the King James Jesus. (Just where was the NLT Jesus?) And today? I snuck away, giving up precious nap time to finish the book.

The premise is simple, but I will not tell you about it. The ending unexpectedly heart wrenching, but I will not tell you about it. The writing style, light, heavy, gripping, and powerful. You are there, in the story with Matt, and you will come face to face with your own Imaginary Jesus – I promise you that, but I will not tell you mine. Mine, I didn’t appreciate meeting, and I don’t appreciate Matt making me meet him, or having to throw him away.

The tag line reads ‘A not-quite-true-story’ but there is more truth in this short work than many achieve in volumes. It is not packed with theological precepts, but it hits you squarely where those things are. This book must be given out to those who are engaged and engaging pop culture while trying to either fight the manufactured Jesuses or manufacturing them on their own. It is tough, and some of the language is difficult to deal with because Matt is writing the story, telling the story and living the story, but the story is one each of us has.

This book should not be compared to the Shack. Whereas that book smacked of an Imaginary Jesus, God and theology, this book while purportedly fiction, is real and speaks about at real Jesus.

It is humorous, and touching, and insightful, and, again, needed.

Go. Buy two copies of this book. One for you. One for someone else.