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Voted by participants as the three most interesting books:
Reviewer: Stephen MacLeod
Date: 5/25/05
Green, Michael. Thirty Years that Changed the World: the book of Acts for today (Grand Rapids, MI: Eerdmans Publishing Company, 2004) 226.607 G824t. This book was assigned to me by David
This book was written by Michael Green, a senior research fellow at Wycliffe Hall, Oxford University and was first published in 1993 in England under the title Acts for Today. The audience that he wishes to seek out is those Christians of today to show them what the book of Acts has to say to the modern church.
The structure of this book is broken down into thematic topics to make up each chapter. The first chapter introduces his thesis, which is that the author believes that the growth achieved in the early church as it is described in Acts has been unparalleled in Christianity since. In a modern western society where Christianity seems to be in decline, he believes that the growth and work described in Acts has a very powerful message for church growth today. The next two chapters discuss the circumstances of the world at the time of the Acts of the Apostles, the lives of Luke and other early followers, and the relevance of each to looking at Christianity today. The remaining 12 chapters examine different aspects of the ministry of the early followers of Christ, and how the way they lived and worshiped affected the growth of the church in the first century. Examples of this are things like “What of Their Lifestyle” (chapter 5) and “What of Their Message?” (chapter 6), which are shown to be relevant to the modern church.
The evidence offered in the book is largely based on interpretation of the Acts of the Apostles itself, along with references to the letters of Paul. The author uses this interpretation to derive the meaning that we can gain for the modern church in how we can reflect the lessons of the early church. However, he does use other ancient texts in order to present his evidence as well. When referencing historical material outside the Bible, he does make mention or citation to works contemporary to the period, such as Virgil’s Fourth Eclogue, but they are not extensive. He also references the interpretive work of other theologians, or even his own previous works, with some extensive quotes. However, this is not a part of the majority of the book, and has no bibliography at the end to offer proper citation to those references beyond the parenthetical or explicit mentions in the body of the text. They are simply there to add weight to his own interpretation.
In chapter 13 (“What of Their Hardships?”), Green offers an exposition on the hardships that faced the early church. Among these is misunderstanding, to which he uses Acts 21 as his example. Paul is “willfully misunderstood” for defiling the temple by bringing in Gentiles (v. 27f). However, it was his goal to help those Jewish Christians fulfill the Nazarite vows they had taken (vv. 21-4). As a result, Paul was then nearly killed in a riot, rescued by the Roman tribune, and thought to be a criminal (v. 38). He cleared up the matter of his identity when he finally got an opportunity to speak to the crowd “in their own language” (v. 40), though he also could not resist angering them by telling him of his mission from God to the Gentiles in the course of his apologia (22:21). The message to the modern church is that in the face of misunderstandings, explain carefully, but be true to Christ without provoking others in a gratuitous manner.
I gained tremendous enjoyment and insight by reading this book. While it does not offer a lot in terms of scholarly information, that is not the point of this book. This is a work of faith, and is meant to use the literary interpretation of the Acts of the Apostles as a blueprint for what we as the modern church should be doing in the world today. Green directly confronts the events depicted in the text, and interprets the meaning of those events and how they effected the tremendous growth of the early church. He then often turns to both personal experiences and modern church deficiencies to demonstrate either how we can fulfill the example of the early Christians, or how we fall short. When we fall short, he offers ideas for change so that we can be more like our forefathers and foremothers. Sometimes, it seemed more like his interpretation was more of an evangelical rather than mainline approach. Other times it seemed like his ideas were so obvious that the reader has a “why didn’t I think of that?” moment. Regardless of how one feels about any of his interpretation of Acts, the book is tremendously thought-provoking for any modern Christian. It can be useful to help build a blueprint for Christian living for individuals and for churches themselves. Ideally, I believe the author also shows that it can be a blueprint for growth within any Christian community.
Reviewer: Cindy Lufkin
Date: 5/6/05
Wilson, Stephen G.: The Gentiles and the Gentile Mission in Luke-Acts (Cambridge: University Press, 1973). 226.4 W697g.
At the time of this printing, Stephen G. Wilson was the Assistant Professor of New Testament at Carleton University in Ottawa. He is currently the Professor of Religion and Humanities there. He has published three other books after this, most recently in 2004. This book is basically a slight revision done on his Ph.D. thesis from Durham University in England.
For the first three chapters, Wilson explains the Gentiles in Luke: how Jesus viewed mission to them, who they were, and how they fit into eschatology. The next six chapters have to do with the apostles, including Stephen and Paul. The last chapter is a summary, then follows a nine-page bibliography.
Wilson explains different meanings of Greek phrases, going over all the different shades of meaning. He does mention other scholars, sometimes to back up his findings, and sometimes to disagree with them. The final conclusion is that Luke was not a theologian, but a historian, and not always a successful one.
In the chapter on Paul, he mentions the variation of accounts of Paul’s conversion. He says that the variations are of “no real significance,” and just illustrate Luke’s “inconsistency in detail,” but it doesn’t alter the story if the companions see nothing and hear, or hear nothing and see. He does point out that the major difference in these three conversion accounts is that Ananias plays less of a role in each telling. He gives reasons why Ananias was not necessary in the narrative: that it was not important for Paul’s defending himself before Agrippa, and to downplay Ananias’ Jewishness.
It’s easy to get bogged down in these Greek phrases, and wish a lexicon was handy whenever I read this. This would be a good book to study, but I just found it overwhelming. Besides the Greek, there was a smattering of German and Latin, with a couple Hebrew words thrown in. It needs someone with more fluency of languages to be able to understand this.
Reviewer: Andrew MacLeod
Date: 4/19/05
Kurz, William S., 1939- Reading Luke-Acts: dynamics of Biblical narrative (Louisville, Ky: Westminster/John Knox Press, 1993). 226.4066 K967r.
William S. Kurz, S.J. wrote this book. He is Associate Professor of New Testament, at Marquette University in Milwaukee, Wisconsin. This book is written to apply the methods of a literary-critical narrative approach, most often used with the Hebrew Scriptures, to the narrative unit Luke-Acts of the New Testament. The author chose to use this approach to Luke-Acts since it shares certain qualities and characteristics typical of the narrative sections of the Septuigint, the Hebrew Scriptures in Greek that was the Bible of the earliest followers of Christ. This book is intended for serious students of Biblical literature.
The text of this work is divided into four main sections of various lengths. An introductory chapter to the whole work makes the author’s case for treating Luke-Acts as a Biblical narrative in the style of the Hebrew Scriptures. The first major section of the work treats certain specific methodological aspects of narrative literature in general. This is accomplished in two chapters entitled, “Implied Authors and Readers” and “Plotting and Gaps.” These chapters deal with the reality of narrative literature as it exists. It speaks of the assumptions that may be made by the intended readers as intentionally crafted by narratives’ authors and also speaks of those authors’ intents as served by the texts as received. The second major section addresses the actual narration of Luke-Acts in five chapters. This is the largest single section of the work comprising about 100 pages. The chapters treat the introduction to Luke’s gospel, the gospel, Acts, and the “We” passages of Acts separately. The fifth chapter discusses the influence of the variant narrators of the repeated narratives within Acts. In the third major section of this work, the author devotes a single chapter to the commentary that is implicit within the Luke-Acts narrative. The fourth section contains a chapter devoted to the ramifications and implications of the Luke-Acts narrative as canonical. A second chapter discusses the three issues of Literary Criticism, the Canon, and the Orality of ancient texts in general with specific attention to this narrative. Finally, the author includes an extensive bibliography and two indices that extend to approximately 40 pages in length.
The author describes the text of Luke-Acts in English without specifically designating a single whole source of this text. The copyright page notes that unless otherwise noted, the English translation is the author’s own, but it does not indicate from what source he draws his Greek text. It may or may not be the majority text with or without textual variations. The author uses strict, specific, scholarly vocabulary to describe the text and expound upon it.
Under the category, “Extradiegetic Omniscient Narrator in Acts 9”, Kurz writes as follows: “As an omniscient narrator, he [the narrator of Luke-Acts] can describe individual, interior viewpoints of Annanias and Paul, as well as simultaneous but different events each experiences, until Annanias comes to Paul in 9:17-18.” (p. 196) “The literary omniscience of the narrator in Acts 9 is not temporally or spatially restricted to the main event on the road to Damascus, but it includes its cause, Saul’s previous acquisition of letters against the disciples as well as the letters’ contents.” (p. 197)
I found this work terribly arcane and written to a very small audience of experts in Biblical languages. The depth of the author’s excursions into the ancient text and the frequency with which he did so, left me with a sense of the original as hopelessly beyond anything but a lifetime of devoted study. I believe that experts and students at the doctoral and post-doctoral level might have the depth of knowledge to appreciate this most scholarly work. For me, however, it was an excruciatingly painful read.
Reviewer: Ed Dunn
Date: 04/11/05
Author Hans-Josef Klauck first had a German version of this book published in 1997. In 2000, translated by Brian McNeil, was republished in English. According to the Preface, the author is especially happy about the translation and revision since it is more accessible than the German text to the people he first lectured to in South Africa in 1994. The original book came out of those lectures later in 1997.
This is a small book. Total number of pages 132. It is structured in a way that it reflects in sequential order Acts with significant focus on passages that have magic and/or paganism as the prominent theme. Klauck tries to define these practices and how the followers of Jesus responded.
Klauck attempts to describe the world that early Christianity encountered, by looking at it from the experiences in Acts. He takes us through Phillip’s experiences in Acts 8, Events that took place in Caesarea and Paul’s journeys to Greece, Ephesus and finally to Rome.
The author makes use of many examples. All to show the struggle early Christians had with the culture of the times. Some are: Paul and his opponent Bar-Jesus, Simon Peter and Simon Magus, The slave-girl in Philippi and an unsuccessful exorcism in Ephesus using the name of Jesus in the wrong way.
I found this book very difficult to read, Not sure if I was expecting something different because of the title or because I had to read it for an assignment. Really struggled to get this done.
Reviewer: Michael Gray
Date: 04/10/05
Dr. John Paul Heil is an ordained Catholic priest and the Professor of New Testament at Kenrick-Glennon Seminary in St. Louis, Missouri as well as that school’s Academic Dean. He teaches Biblical Hebrew, Old Testament courses, Biblical Greek, New Testament courses, and intertestamental literature. He is competent in Biblical Hebrew, Aramaic and Greek; Latin; German; Italian; and French. As for the book, there is no information contained within the book to explain the purpose behind its writing. Dr. Heil is a member of the Society of Biblical Literature, the publisher’s of the series. It is probable that the book was written at their request. The book is certainly written to an audience with a similar background as Dr. Heil.
This book centers on the meal scenes found in Luke and Acts. Most of the book looks at the meal scenes in Luke. Each chapter focuses on one meal or group of meals. For instance, there are three different chapters that each look at one of the three times that Jesus has a meal with a Pharisee (chapters three, six, and seven). One of the other chapters, chapter four, looks at the overabundant feeding of crowds. Each chapter looks at the relationship of the meal or meals in question to the other meals found within the book. The overall approach of the author is to define the meal scenes in relation to the person that is hearing or reading the text. Dr. Heil refers to this as the “Audience-Oriented” approach and uses this as his primary form of narrative criticism. He also tries to look at each meal scene pragmatically with an eye toward determining what the practical consequences are for the audience after it has heard or read the narrative.
Being a Biblical Greek scholar, Dr. Heil uses his own translations of the meal scene texts throughout the book. Each chapter starts out with a translation of the text and continues with Dr. Heil’s own verse by verse exegesis of each. Dr. Heil has extensive footnotes on almost every page and his research is well documented. He suggests further readings on his ideas and seems to build upon other scholarly works and interpretations. Being a Catholic, he draws off from Catholic theology and understanding a good deal of the time. He also tends to lend an evangelical bend to his interpretation. Being a scholarly work, there are 21 pages of sources listed in the bibliography.
Chapter 15 talks about Peter’s meal fellowship with Cornelius in Acts 10:1-11:18. In his summary response to the verses and their connection to the previous meal scenes, Dr. Heil says that “Peter’s meal fellowship with Cornelius and his household advances the theme of meal hospitality extended to traveling missionaries”, “develops the theme of meals as contexts for conversion”, develops the theme of meal fellowship with the newly baptized that unites them with the broader believing community”, and “expands the theme of eucharistic meal fellowship with the risen Jesus.” From a pragmatic viewpoint, Dr. Heil argues that these verses call the audience “to imitate the openness and cooperation of Peter and Cornelius with God’s activity in bringing people of different racial, social, ethnic, religious, and cultural backgrounds to faith in the gospel.” He goes on to say that the meal fellowship also demonstrates that the audience should follow Peter’s lead by “socially interacting with and preaching to any receptive people” and that the verses give the audience a “model for a missionary strategy.” These verses also present the audience with a “model for their own eucharistic celebrations” according to Dr. Heil. (Pages 266-268)
I found this book overwhelming with my current level of knowledge. It is a scholarly endeavor meant to be read by others with a similar background as that of Dr. Heil. I hope to someday be able to understand it all. The idea of studying the writings of Luke with a focus on a particular behavior such as eating is interesting. I also particularly like the idea of orienting the understanding of the Biblical passages in terms of the reader or hearer of those passages. The writings of Luke were not necessarily meant to be scrutinized in such detail as they have been by scholars throughout the ages. It is refreshing to see a book that attempts to orient itself to the most common reader in a pragmatic style.
Reviewer: Gail Holman
Date: 4/09/2005
Marrianne Palmer Bonz wrote this book. She describes its creation as “the product of a long and sometimes circuitous intellectual odyssey begun nearly ten years ago.” It was published in 2000. She has taught at both Harvard Divinity and Wellesley College and manages the Harvard Theological Review. From the preface the author states, “This study addresses the genre and interpretation of Luke-Acts in the light of its historical, social, literary, and ideological milieu, particularly as these elements are reflected in the Latin epics contemporary with Luke-Acts and in their famous Augustan prototype, Virgil’s Aeneid.” The author intends to reach those who have an interest and fondness for Latin epics and those who would seek to place the New Testament and particularly Luke-Acts in its contemporary literary culture.
The book begins by looking at the circumstances which produce great foundational epics like Gilgamesh, the Illiad, the Odyssey and Aeneid, and suggests that Luke-Acts was created from similar circumstances. The next two chapters cover the Aeneid and its direct literary descendants in depth looking at dramatic presentation, function and interpretation. The next chapter lays the generic epic paradigm on Luke-Acts focusing on Acts 2 as the narrative center with detailed exegesis. The conclusion is a survey of Luke-Acts in its entirety seen as a unified whole.
The author has carefully researched and cited ancient texts including those mentioned in the structure and many other authors including Livy, Lucan, Josephus, Ssuetonius and Apollonius Rhodius to name a few. Current scholarship is also well cited and documented. She relies heavily on Henry Cadbury, Hans Conzelmann and Charles Talbert for Luke-Acts commentary but many other scholars are cited and footnoted as well. I think she has read them all. The evidence is interpreted following the structure mentioned above in a scholarly intellectual approach.
Bonz identifies Acts 2 (Pentecost) as the center of the epic. She sees the described event, “with the interpretation as disclosed in Peter’s speech, the reaction of the people, and the formation and growth of the early community under the guidance and protection of the Holy Spirit” containing his theological message and that it “touches upon nearly every important theme of his narrative composition.” She begins her comparison with the Aeneid here with these elements of Greco-Roman epic tradition: “(1) The use of literary illusion to add complexity and ambiguity to the surface level of the narrative, (2) the use of descriptive embellishments that are intended to be interpreted proleptically and symbolically, and (3) the dramatic presentation of the central theme in terms of a divinely ordained mission that finds its ultimate resolution in the reconstitution of the people of God.”
This book was extremely difficult to read for a general understanding of her premise. It is a scholarly work intended for an audience that really understands the Greco-Roman writings of the pre and early first centuries. Her premise is very interesting and perhaps valid. The idea that Luke was presenting a divinely ordained mission beginning with Jesus and ending with Paul in Rome and creating an epic of Christian history, rather than just a plain history is intriguing. Making an analogy to Virgil’s interpretation of Roman history with Luke’s theological reflection that the “divine solution for human salvation involves not only the death of the beloved Son but also the reformulation of the people of God.” is also intriguing. The presentation of it, albeit thorough, is daunting for the mind not accustomed to major scholarly endeavors. This is not a quick read.
Reviewer: Bette Bond
Date: 5APR05
Knox, John. Chapters in A Life of Paul. (New York: Abingdon-Cokesbury Press, 1950). 227.09 K773c.
John Knox, alumnus of Emory University was asked to deliver the Quillian Lectures at the university in 1949 (the year before he published this book). Those lectures and other material resulted in the form of this book. Knox's goal was to write about Paul as the "man in Christ," in the historical and sociological background from which Paul writes. The book list requested I use the edition for which Douglas Hare wrote the introduction, but unfortunately the library did not have that copy (it was listed, but not able to be found). The text is the same in this edition; however, since I had the pleasure of taking a class from Professor Hare, I was disappointed as I would have liked to hear his views on this work.
Knox structures this work very simply in three parts. The first is the nature and use of sources; 2) the career of Paul as told in Acts of Apostles, as well as the Letters; and 3) the "man in Christ," and Paul's views on sin, forgiveness (not too prolific) and justification and grace (very prolific). In essence, Knox shows the evidence we have from various sources and reading of Scripture and the outside sources (historically) about Paul, then reveals what we know about Paul through Luke's writing in Acts, as well as Paul's own letters (and some he believes were not written by Paul), and then discusses how Paul lived his belief that Christ was revealed to him, and therefore justified his calling himself an apostle. Paul preached Christ crucified, not the life of Jesus, per se.
The author shows how the sources in Acts and the Letters of Paul relate to each other, and that Acts backs up a lot of what Paul himself says. However, when there is a conflict in the text, one must believe and trust Paul. In Acts we have a "biography" of Paul, plus the letters written in his own hand. Knox's feeling is that Luke may play a little free and loose with some details to "fit his own literary style." The role of Jerusalem in Acts is considerably different than the role that Paul assigns to Jerusalem. Knox also suggests that Paul and others "acknowledged the counsel of the 12 who exercised careful, authoritative oversight over the entire Christian church," and therefore worked under THEIR direction. The 12 had been with JESUS, but Paul had been ordained by Christ. There seems to be some conflict also between Luke's version of the Roman authorities over Paul, and Paul's own account of the experience. Knox points out that Luke's version is secondhand, whereas Paul's is firsthand.
Knox states that Acts must be read in conjunction with Paul's Letters; if one only had Luke's version, it would be like having only Luke's version of the Gospel. It is conjunction with the other sources that the story is fleshed out. He cites where Luke is not historically accurate in Acts 18:18 when he talks about Paul before Gallio, when the historical timeline states this is improbable dating. Luke does this also in the Gospel with the date of Jesus' birth, which is not in sync with the historical data. For Knox, Luke's chronology is a problem in places, and when in doubt, one must look at Paul's writing. The author states "we may use Acts to supplement the autobiographical information of the letters, but never to correct them." Knox states that the journeys of Paul as outlined in Acts are quite detailed, but not so in Paul's own letters. Whereas Acts talks about Paul "going back" to Jerusalem, Paul mentions visiting Jerusalem, but not as a RETURN to his "home base," but because he has a reason each time to go there. This book says that Ephesus was most likely Paul's "base" and that from there he traveled to Jerusalem, Galatia, Macedonia, Greece, Rome, etc. Luke states in Acts that Paul was persecuting Christians in Jerusalem and Judea, but Paul's own accounts say he was not known in Judea. The fact that Paul "went to Jerusalem to visit Cephas," implies he was not in Jerusalem to begin with. (Galatians 1:18) Paul then states he stayed with Cephas 15 days, saw only James the Lord's brother. Galatians 2:1 "Then after 14 years I went up again to Jerusalem with Barnabas and Titus." Acts 8:1 regales us with a tale that there was a severe persecution (by the Romans) against the church in Jerusalem, and everyone scattered throughout the countryside. Knox said that historically the Romans recognized Judaism as a "legitimate cult" and therefore, would not be persecuting Christians, as they viewed the Christian church as an extension of that cult. The author calls Acts an "external source" and Paul's Letters an "internal source," when speaking of Paul. In Acts, Luke paints a picture of Paul as a great speaker that the crowds gather to hear; 13:42 "the people urged them to speak," and "the whole city gathered to hear him." However, Paul himself tells of how "they say his letters are weighty and strong, but his bodily presence is weak and his speech contemptible." 2 Cor. 10:10, and also in II Cor. 11:6 "I may be untrained in speech, but not in knowledge.." Is this just Paul being self-deprecating, or does Luke embellish? The author's sense, again, is that one must take Paul's own words over the biography Luke has written.
This was an easy to read, easy to understand book (as theological tomes go), which shed new insight for me on the life of Paul, what he truly believed about God, about Christ and about himself. I agree with the author that we must take the entire context into consideration when answering these questions about the text, and that in some cases, one writing may, indeed, "trump" another, as in the case of Luke and Paul. Usually when one reads two differing accounts of the same event, the truth lies somewhere in between. Knox opens up the "in between places," and shows through source material, careful exegetical work into the letters and Acts, and bases his ideas on what he finds to be true. He does a very good job of differentiating (at least for me) the difference between Paul's thought of "Christ who lives" is "the Jesus who died," and the other apostles' belief of "Jesus whom God raised up." This makes perfect sense when one realizes that Paul's encounter was with Christ, not with Jesus, and everything he sees is through that lens. If I were on American Bandstand, I'd rate this book an "80".
Reviewer: Sharon Stephenson
Date: 4/4/2005
Justo González has written an English translation of a commentary originally written in Spanish addressed to Spanish-speaking people in Latin America and the United States. The intent of the original commentary was to show “the relevance of Acts for the current struggles of Christians in Latin America and in the Latino churches in the United States.” In writing the translation, Justo opted to translate the Spanish commentary without making adaptations for an English-speaking audience. This allows English readers to gain a view of how the relevance of scripture for Hispanics may differ from their own, and to gain from this translation something that may be relevant for them.
The structure of this English translation follows the exact structure of the Spanish commentary. It begins with an introduction of Acts going over such things as: the nature of Acts, the author, date of composition, the purpose of Acts, the context of Acts, and which texts/manuscripts were used as a basis for the commentary. Then begins the commentary on Acts. Acts is divided up into eight categories: Introduction (1:1-26), Pentecost (2:1-41), The Church in Jerusalem (2:42-8:3), New Horizons (8:4-12:24), The Mission is Defined (12:25-15:35), Mission to Europe (15:36-18:22), At and around Ephesus (18:23-20:38), and Paul’s Captivity (21:1-18:31). The author does not comment on each individual verse in the book of Acts, but comments on a passage. He then brings out the things in each passage that are important to know for understanding the context in which the passage was written. The commentary takes into account contemporary scholarship, going over discrepancies and inconsistencies when commenting on “the text in its context.” Then he has a second section on each passage where he comments on “the text in our context.” Understand that “our context” refers to the context of the Latino churches. This gives the reader a sense of what the author of Acts was trying to communicate at the time the text was written as well as how this part of the text is relevant and applicable to ones life today in the struggle of discerning how to live a Christian life in an non-Christian world.
In the sections where the author is explaining the text in its context, he will use several sources of evidence depending on what needs to be explained in a particular passage. At times he will talk about the Greek text but he also refers to different English translations of the Bible as well as numerous sources of scholarly research.
The first example is taken from the section where the commentary explains “the text in its context” (page 39-40). The second example is taken from the section where the commentary explains “the text in our context” (page 46-7) Peter’s Speech (2:14-36) It is as a response to the accusation of being drunk that Peter explains what is happening. There has been much discussion among scholars about the speeches in Acts, and especially the “kerygmatic” ones – that is, those proclaiming the gospel. Much of that discussion has revolved around the thesis of C. H. Dodd that these speeches allow us to reconstruct an outline of the contents of apostolic preaching, as there are certain constant elements in that outline. Over time the consensus has developed that Luke has his own theology, and that his speeches are a way of presenting it. This does not necessarily mean, however, that Luke has invented such pieces out of whole cloth, but rather that he has employed ancient materials that somehow have become part of the tradition of the Church, and from them he has composed his own speeches. At the same time, there are indications that there is in Luke at least a certain degree of consciousness of the fact that Christian thought has evolved from the origins to his own day, and that he must take that into account. Therefore, in the Acts speeches there is a combination of ancient materials, Luke’s own theology, and his attempt to depict a theological development. A Leveling Spirit For the time being, the story of Pentecost and Peter’s speech already give us an important direction: this Holy Spirit who is the first fruit of the new order is manifested as a leveling power that destroys privilege. As the text from Joel says, the Spirit is poured upon “all flesh,” sons and daughters, young and old, male and female servants. The story of Pentecost itself witnesses to this. This may be seen at least in two points. The first is the possibility that those who did not perceive the miracle – those who claimed that the others were drunk – did not perceive it because they did not think there was anything extraordinary in being able to understand what was being said. They were people from the area. In that situation, they were privileged. They expected their own language to be spoken. And precisely because they were privileged and expected to understand, they were able to understand what was being said, but they could not see the miracle. The privileged, by the very fact of being such, turn out to be disadvantaged. For Christians today living in regions of the world in which another culture is dominant, this is particularly important. Such is the case of Hispanics in the United States, or native peoples in various countries of Latin America. Over against the prejudice of culture and language that so often remains in the Church, someone has correctly declared that the miracle of Pentecost “made it very clear that within the Christian community no language should ever be more important than the others.”
I thoroughly enjoyed the book. One thing I particularly appreciate is the author’s footnotes as they are informative about the author’s sources of information, and they also tell where to go looking for more in depth information should one be seeking it. I found the footnotes as informative as the text. The other thing that I enjoyed was gaining a different perspective on the book of Acts. I am discovering that I tend to look at life from my own cultural perspective and it was fascinating for me to gain a totally different view of life and thus a different interpretation of the scriptures. I found it intriguing. I believe that anyone would profit from reading this book. It will either confirm ones own perspective of life or it will open ones eyes to a new way of looking at how Christianity can be lived in the modern world.
Reviewer: Beverly D. Hosic
Date: 4/04/05
Guy D. Nave, Jr. is Assistant Professor of Religion at Luther College in Decorah, Iowa. This book is his doctoral dissertation written for his December 2000 graduation from Yale University.
This 241 page dissertation states a fundamental problem with considering there to be only one meaning of repentance with-in the New Testament. Allowing for the diversity among the various New Testament writings, Nave structures his dissertation in four chapters: The History of Research regarding New Testament Repentance; Repentance within the Narrative Structure of Luke-Acts; The Meaning of Repentance in the various writings in Classical and Hellenistic Greek, Jewish and other Early Christian Literature, and the Role and Function of Repentance in Luke-Acts. There is an Appendix featuring a few graphs and a fifteen page selected Bibliography. The author wrote for an audience of theologians and biblical scholars.
Nave, Jr. uses a literary-critical methodology, employing predominantly narrative and redaction criticism. Specific social, moral, ethical, financial and religious inequities are challenged in Luke-Acts. Nave presents repentance as the method of correcting these inequities. Nave also strongly presents the case that repentance in Luke-Acts serves as the means for transforming diverse individuals into Christian communities. Although the motif of repentance has prominence in Luke-Acts, Nave states the author of Luke-Acts did not originate the concept. Many prominent writers of the time are quoted including: Xenophon, Plutarch, Josephus, Philo and the New Testament writers, to name just a few.
In chapter four the author diverts from the substantial background research to his main purpose, to illuminate the role and function of repentance in Luke-Acts. Nave uses the preaching of John the Baptist, Jesus, and the apostles to highlight the fundamental change in thinking that repentance brings to individuals. That change in thinking enables people to receive the salvation of God and to live together as a community of God’s people. The author uses Luke 15:1-10 and finds connections to Luke 5:27-32 and Luke 13:1-9. These texts are mostly the parables of the barren fig tree, the lost sheep, the lost son, and the lost coin. Points of contact between these parables include the relationship between repentance and perishing, criticism for eating with tax collectors and sinners and the concept of repentance of sinners as a source of joy in heaven which should be responded to with joy on earth.
This book was extremely dry in its presentation. Although obviously meticulously researched, I found the copious footnotes and complex sentence structure quite overwhelming to this beginning seminarian. It was helpful to have the various sections of the text labeled with headings. Perhaps this dissertation appeals to the more advanced biblical scholar. This is not for the faint of heart.
Reviewer: Pat Blethen
Date: 4/2/2005
Martin Hengel was a Professor of New Testament Studies at Tubingen in Germany. As a New Testament Scholar he also lectured in England at King’s College, the Universities of Bangor and Oxford. His 1978 book written in Germany is a compilation and reworking of some of these lectures. It was translated into English a year later by John Bowden. The author desires to reach theologians and scholars.
This book is divided into three main sections. The first section provides an overview regarding sources of historical information and what it meant to be a historian in ancient time. After dealing with general concepts he applies this information to Acts. He strives to demonstrate the process of honoring the text as a valid historical document while at the same time balancing this with some historical analysis. In response to the extremes that have existed in the handling of New Testament text, the author seeks to find a middle ground. His stated concern was that overly “critical” analysis has led to unnecessary skepticism, while a literal reading lacks insight needed for true understanding. In the second sections he demonstrates how Acts and other texts document the spread of Christianity in the known world. The third section departs from narrative style and appears to be more of an outline. This covers core points related to the use of historical analysis and theological interpretation. At the end of the book is a brief chronological table of ancient events in New Testament times, the bibliography and an index of new testament references.
Hengel draws on a variety of ancient sources such as Josephus, Lucian of Samoset, Eusebius, and Jason of Cyrene to name just a few. He uses these ancient authors to demonstrate ways in which ancient text may use similar writing styles. These sources also can be drawn upon to supply information to broaden understanding of various Biblical events or time periods. As part of his analysis of Acts, he also cross references many other parts of the Bible.
In chapter nine the author analyzes Acts 19:19-26; which he sees as the expansion of the faith from the Jews to the Gentiles. The author provides historical details about Antioch and its relationship to Jerusalem and the surrounding country side. Hengel makes the point that he believes it was only the Hellenistic Jews who fled to Antioch after the death of Stephen. It is a group of these who begin to speak with the gentiles. Although the author notes other isolated cases of mission work among “god fears,” he views Antioch as a significant turning point. He explores what is known about Barnabas. Regarding Paul being brought to Antioch, the author states, “In bringing his acquaintance Paul, the former scribe, from Tarsus to Antioch, Barnabas will certainly have further strengthened the new activities of the community there in the sphere of the mission to the Gentiles, and will have stimulated theological thinking.”
This book was somewhat difficult to read based on the author’s writing style which uses many long complex sentences. While I’m not sure that I always agree with the conclusions the author makes, I appreciated Hengel’s desire to promote a balanced analytical approach. The parts of the book that I found the most helpful were the author’s outline of historical method and theological interpretation, as well as his chronology of events.
Reviewer: Tim Ireland
Date: 03/28/2005
A Home for the Homeless, by John H. Elliott (Copyright 1981 by Fortress Press) Call #227.92 E158H.
I chose this book because the title raised my curiosity.
In the fall of 1977 John H. Elliott took a sabbatical leave from the University of San Francisco to work on this book. He became a scholar in residence at the Institut zur Erforschung des Urchristentums in Tubingen and in 1978 he went to Rome and became a visiting professor of the Catholic Biblical Association of America. There he taught a course on 1 Peter at the Pontifical Biblical Institute which gave him valuable feedback as well as illuminating analogies for understanding and describing the situation of the Christians in 1 Peter as he continued to write his book. The author wrote this book to all exegetes, theologians, and rest of Adam’s kin.
The author structured his study around two terms paroikoi ( alien resident) and oikos tou theou (Household of God). His study goes on in and attempt to show how these two terms and (their related terms) played a role in the social world of 1 Peter by considering various, geographical, legal, economic, social, and religious factors that were to bear on the audience of Asia Minor. He went on to identify the members of a conversionist sect and the specific problems encountered by this sect in its alien environment. Finally the correlation of oikos-paroikos and how the household ideology developed in 1 Peter seemed to play in the wider context and subsequent course of early Christian social history.
The author felt that in the past studies of 1 Peter the predominant, if not exclusive focus, has been upon historical diachronic sequence rather than upon social synchronic interaction as well. He uses numerous references such as the ancient texts, many different reference works, periodicals and serials, which were found in the Journal of Biblical Literature 90 (1971) 510-19. He also had seventy three pages of notes.
The author had reason to suspect that the structural position, conceptual associations, and rhetorical function of the words pariokos and oikos called for closer scrutiny. So he decided to do a sociological exegesis of 1 Peter in its entirety focusing on and examination of these terms and their related word fields, the social realities to which they point, and the indications they provide of the integrated conception of 1 Peter and its intended socio-religious function.
As I first started to read this book I wasn’t very interested. But the further I read the more it caught my attention. The way the resident aliens, visiting strangers, and the people of the diaspora were being treated and the concerns of the interactions of Christians and society, the social contrasts and conflicts which took place started me to think. How would this compare with what is going on in our world today. If we did a study of the illegal aliens, resident aliens (the people from many different places whom have been sworn in), and the visiting strangers (people with green cards), what would we find out. Maybe we would find out that there are many differences but there are probably just as many similarities in comparison to 2000 years ago. It kind of makes you set up and take notice. I believe this book is a must read for most any student of theology.
Reviewer: Nicolas Alexandre
Date: 3/28/05
Haenchen, Ernst, THE ACTS OF THE APOSTLES: A COMMENTARY, Translation, Basil Blackwell (Oxford 1971) BTS Library Catalog # 226.6 Hll8a
Inspired by Nestlé’s “Novum Testamentum Graece” and Wendt’s commentary on Acts, the author claims an early love affair with Acts, which began while in his first semester in Graduate School. Ironically twenty years later Haenchen became Wendt’s successor as he worked on the 10th edition of Wendt’s commentary.
Haenchen’s passion for the Acts is apparent by the size and thoroughness of his work. Haenchen has structured his commentary in the expected academic style printing the passage he wishes to address first and then the commentaries after it. Footnotes are easily accessible and the train of thought is clearly marked in its progression. Biblical Greek is incorporated in a fluid and informative way that leaves the reader elevated by its smooth interaction with the translated text.
Haenchen presents the translated passages first and then proceeds to give a verse-by-verse interpretation supported by easily followed footnotes. He quotes the Greek to elucidate the literary meaning of the passage and draws heavily on his understanding of the various nuances used in common phraseology. This gives the reader a very comprehensive picture of the author of Acts meaning.
In Acts 8: 26, After Philip is spoken to by angel, Haenchen notes that we are not told where Philip is at the outset of the episode, however the term kata meshmbrian literally means ‘against midday’ Haenchen notes it is most likely is being used in a topographical sense closer to ‘southwards’. Gaza is a city, which lies south just before the wastelands that stretch away to Egypt - auth estin erhmoV is used in geographical descriptions of cities that have been laid to waste.
The Acts of the Apostles is a multi-layered work, which allows it to be a functional resource tool for students and scholars. It adapts easily to the individuals depth of knowledge. The Greek is comprehensive and is interpreted in the context of its historical usage. This book is clearly for the serious student, but not inaccessible to the individual who might want to take a deeper look at the passages in Acts. A working knowledge of Greek is very helpful; however not having Greek does not hinder the reader from gaining the valuable insights that Haenchen’s commentary gives.
Reviewer: Genise Knowlton
Date: 3/28/05
Joseph B. Tyson, professor emeritus of religious studies at Southern Methodist University in Dallas, Texas, taught from 1958-1998. He authored many books on New Testament subjects and was the editor for collections of scholarly essays on the books of Luke and Acts. A Festschrift was published in his honor in 1998, Literary Studies in Luke-Acts. His main audience includes students of religious studies.
The preface articulates how the Holocaust of 1933-45 played a major role in defining the history of New Testament (NT) scholarship and the reconsideration of teaching on Judaism and the Christian-Jewish relationship by 19th and 20th century scholars. He raises questions around elements and interpretation of the NT that may have contributed to or supported anti-Jewish attitudes. This book looks at the history of critical scholarship on the Gospel of Luke and Acts of Apostles, specifically in regards to the treatment of Judaism in these texts. Chapter 1 provides explanation as to what is meant by anti-Judaism and how it became the focus in the 19th century. Chapters 2-7 deal with selected scholars who have made major contributions to the understanding of Luke-Acts. Chapter 8 attempts to isolate the major issues that remain to be resolved in the interpretation of Luke’s view of the Jews. There is an extensive 13 page bibliography outlined by scholar and topic of major works consulted in the course of study, a four page index of biblical and rabbinic literature cited in the text, and a four page index of modern scholars referred to in the text discussion. The notes are structured by chapter and book page for easy reference.
The work of leading critical scholars on Luke-Acts was analyzed in an attempt to understand Luke’s views about Jews and Judaism. The author also examined the scholars own views about Judaism and how this may have impacted or colored their critical analysis of the ancient NT texts. He began with works associated with the Tubingen school of NT Scholarship. Particular scholars discussed include Baur, von Harnack, Schlatter, Haenchen, Conzelmann, and Jervell. Other scholars whose work had relevancy to the chapter discussion are acknowledged at appropriate points in order to provide context. Tyson also cites specific biblical and Greek texts to support context of discussion.
Chapter 3: Adolph von Harnack (1851-1930) The chapter begins by discussing a recent study confirming that Susannah Heschel had shown that Albrecht Ritschl’s attack on the Tubingen school carried with it vigorous anti-Judaism in Christian scholarship. The author goes into a discussion which ends stating that Ritschl “exercised a profound influence on a number of scholars, most notably Harnack”. Then the author introduces Harnack with a brief history of his life and his major works leading up to his studies of Luke-Acts. From there the chapter is divided into discussions about his understanding of 1st century Judaism, his treatment of Luke-Acts, and his assessment of Judaism in Luke-Acts. Throughout the chapter it cites multiple pieces of work written by Harnack to support a point or explanation the author is attempting to convey, utilizing direct quotations at times. The author also makes note of comparison between Harnack and Ferdinand Christian Baur (who was discussed in the previous chapter), as well as reference to other scholars work as applicable. The author evaluates Harnack’s positions based upon his own writings and comparisons to other scholars research.
Tyson’s form of writing is easy to read and to follow. This would be a great book as a reference if one were studying a particular scholar’s view on Judaism and anti-semitism. It provides a chronological development in critical scholarship around these two texts, as well as comparison/contrast of specific interpretation between scholars.
Reviewer: Rosalee Glass
Date: 3/27/2005
The stated editorial policy of the Word Biblical Commentary series is to include the contributions of teaching scholars who have a commitment to Scripture as divine revelation and to the truth and power of the Christian gospel. The author of 1 Peter, volume 49 in the series, is Dr. J. Ramsey Michaels, Emeritus Professor of Religious Studies at Southwest Missouri State University and Adjunct Faculty member at Bangor Theological Seminary. Among his previous publications are John, A Good News Commentary; Servant and Son: Jesus in Parable and Gospel; and The New Testament Speaks (this last title is in collaboration with G.W. Barker and William L. Lane).
1 Peter is divided into five main sections: Prefaces by the author and the editors; Abbreviations and Bibliography; Introduction; Text and Commentary; and Indexes. The Editorial Preface sets out the aims of the editors in selecting and commissioning the commentators and in specifying the format for the Commentary series, while the Author’s Preface is the author’s personal comments on the writing of 1 Peter. The Abbreviations and Bibliography are then placed conveniently immediately before the main body of the book, which includes the Introduction, Text and Commentary. The Introduction covers the important background for understanding the text: its basic structure, historical attestation, authorship, date, genre, audience, sources, literary affinities, and theological contributions. The Commentary section is a series of chapters on separate sections of the text. Each chapter is structured in the following manner: first, there is a bibliography that pertains to the text which follows; then, the author’s text translation with translation notes; a discussion of form, structure, and setting; and a text commentary and a summary explanation. The Index section completes the book, with an index for Ancient Authors, for Modern Authors, for Principal topics, and for Biblical Texts.
Michaels has both external and internal evidence in his Introduction and Commentary. He uses external evidence from the writings of canonical Scripture, Old Testament Apocrypha and pseudepigrapha; other ancient Jewish, Greek, and Roman literature; the Apostolic fathers; early Christian literature; the Church fathers, and modern commentators. Interpreting this evidence, he concludes that the external attestation for 1 Peter is as strong or stronger than any NT book, that the genre of the letter is as a diaspora letter, and that his audience is Gentile. As to its date and authorship, Michaels uses a combination of internal and external evidence to conclude that, though there are reasons to question Petrine authorship, there is not enough proof to dislodge that traditional view. Using internal evidence, Michaels posits the unity and integrity of 1 Peter as a complete letter, without additions, and written by one person as a single unified letter. He structures the text into three parts, and proves his thesis through the evidence of division markers and changes of theme. To interpret the text, Michaels makes use of all the writings noted above and the NT Greek text and the LXX.
An example of how the author illumines a text using internal and external evidence can be seen in his chapter on 1 Peter 2:4-10, “The New Building.” For instance, in his translation and discussion of vs. 6, he discusses the Greek variants in arrangement of words in the phrase, “choice and precious cornerstone.” He indicates how the text transitions from the individual believer in the earlier verses (2:1-3) to the corporate body, with the metaphor of stone and building, and how the thrust of the passage moves from Christology to ecclesiology. Michaels brings into his discussion the intended comparisons with the building images in other Biblical texts: Ephesians 2:19-22, 4:12, 16 and Isa. 28:16, Ps. 118:22, and the stumbling block image in Isa. 8:14. He also points out the resonance of the 1 Peter metaphor with the Qumran Manual of Discipline’s metaphor for community as “House of Holiness for Israel.”
This book is comprehensive and scholarly. Michaels’ Introduction enhances and sets the stage for the Text Commentary section which follows it. In both the Introduction and the Commentary, Michaels argues his own positions, but also presents others’ theses. A solid knowledge of Greek would allow one to take fullest advantage of the author’s translation notes. But even without language facility, this book offers modern scholarship and clear expositions of the text’s meaning as might be needed by seminary students, ministers and scholars across the spectrum of Christian denominations.
Reviewer: Tara Olsen
Date: 3/25/05
Gonzalez, Justo L.: Three Months with the Spirit (Nashville: Abingdon Press, 2003). 226.6 G589t
Justo L. Gonzalez is the Director of the Fund for Theological Education and the author of several other books including: Three Months with Matthew; When Christ Lives in us; A History of Christian Thought; Manana: Christian Theology from a Hispanic Perspective; Out of Every Tribe and Nation; Christian Theologyat the Ethnic Roundtable; and The Liberating Pulpit. Three Months with the Spirit was originally written in Spanish in 1997, translated to English in 2003.
This book is divided into thirteen chapters-one chapter for each week during the three month Bible study. The chapters are then further divided into days with suggested readings listed for each day. Gonzalez has a systematic way of looking at Bible study using the key words of see, judge, and act to guide his approach. For each reading the author offers different suggestions as to what the reader can do under each subtitle of seeing, judging, and acting. Seeing=understanding what is written; judging=examining our lives and what this reading means to us; acting=howcan we perform God's will in our lives-daily and long term? This book can be used in an individual or group Bible study.
The author takes scripture readings directly from Acts. He asks the readers to use the Bible, this book, and a notebook regularly during this Bible study. The notebook should be used for reflections on the readings, your own experiences, and how the suggested actions affect us. Gonzalez suggests using your own experiences and your community of faith to further reflect on what the scripture is saying. The author also cautions-go slowly-allow yourself the proper time to reflect as the book suggests-do not rush through the Bible study.
An example of the interpretation of the Bible: page 140; Week Eleven, "Third Day: read Acts 23:11. See: For today's study, we have centered our attention on a single verse. Note that, although the Lord invited Paul to keep his courage, he was not told that everything would turn out all right or that he would have no more problems. On the contrary, what the Lord told him was that what would happen in Rome would be similar to what had just happened in Jerusalem. In other words, he was told that his problems and difficulties were not ended but rather were about to become worse. And in spite of that, he was asked to keep his courage."
I found this book to be quite helpful in understanding and interpreting Acts of the Apostles. The suggestions offered by Gonzalez as well as the breakdown of each passage of the text make the reading more applicable to the reader's life. The expectations of slowing down and reading the section alloted for each day, while the motivation is understood, seem a bit unrealistic to attain given the pace at which most people live. While I can appreciate the desire to keep things simple in a Bible study- I am not sure I would have broken the discussion into the sections of see, judge and act. The words, more so than the intent, were initially confusing.
Reviewer: Robert Diamante
Date: 3.23.05
Klauck, Hans-Josef, MAGIC AND PAGANISM IN EARLY CHRISTIANITY: THE WORLD OF THE ACTS OF THE APOSTLES. Transl. Brian McNeil. (Edinburgh: T&T Clark, Ltd., 2000.) BTS Library # 270.1K667m.
In his preface, which he wrote from Munich, Germany in January 2000, Hans-Josef Klauck tells us that the book MAGIC AND PAGANISM IN EARLY CHRISTIANITY: THE WORLD OF THE ACTS OF THE APOSTLES originated from a series of lectures given in South Africa in 1994. An article was published in Neotestamentica 28 by the author, and a subsequent book was published in Germany in 1996 under the title Magie and Heidentum in der Apostelgeschichte des Lukas (Verlag Katholisches Bibelwerk GmbH, Stuttgart, 1996). The English version was translated by Brian McNeil, with whom Klauck seems to have worked before.
The book is dedicated to “my friends in South Africa, where this study began.” Scanning the contents the reader will note that the book follows the chronology of the Acts of Apostles. Each of the author’s theses have their own section, which is denoted by a Roman numeral (I through VIII). The subheadings in each section follow an outline structure (e.g. II The Evangelist Philip; 1. 1. In Samaria (Acts 8:4-25); a. Simon ‘Magus’; and so forth). Before the body of text there is a contents page, followed by a preface, a translator’s note, and an introduction. After the last section, VIII, there is a bibliography, and lastly the indices (texts apart from Acts, names, places and subjects).
The book MAGIC AND PAGANISM IN EARLY CHRISTIANITY: THE WORLD OF THE ACTS OF THE APOSTLES is really an in-depth exegesis of Acts. The main thesis, magic and paganism, shows up upon occasion in context to Acts’ miracle narratives. Hans-Josef Klauck interprets the miracles of the narrative based on the cultural context in which they are performed. As well, Klauck expounds on the specific Christian flavor of each magic/miracle experience––what do these mean theologically? But he stays very close to the New Testament text. This is not a book that claims to be an expansive study of magic and paganism in the Ancient Mediterranean world, even so the author creates a lateral connection between the theology of Acts and its contemporaneous setting.
The book is footnoted (most of the texts the Klauck cites are in German), yet accounts by Livius and Josephus (as well as other known ancient sources) help to corroborate Klauck’s analysis of how magic was utilized in the pagan world around Christianity. For example, while referring to the exorcism performed by Paul, the author reflects on the “exorcism” motif in general in the ancient world by putting it into its historical context. For example, he cites Josephus’ JEWISH ANTIQUITIES: “a Jew named Eleazar employed recipes by Solomon to treat a possessed man before the emperor Vespasian....” (p.99). In effect, the author is attempting to illustrate the gradual supplanting of magic (relative to superstition) with the Christian proclamation, including miracles, and how in general, miracles were not phenomena relegated to Christianity.
This was in fact a twirl through the Ancient Mediterranean world with Philip, Peter and mostly Paul, but it did not unravel fully the complexity of magic and paganism in Early Christianity as the title claimed. Shortly into the book I realized this was more a chapter by chapter exegesis of Acts with many ancillary concerns other than “magic and paganism.” While those issues were addressed in their own way I believe the main title was a bit misleading. The subtitle, perhaps closer to the original German text, seems more appropriate THE WORLD OF ACTS OF THE APOSTLES. Once I was resigned to this I enjoyed the book more, leaving behind the sordid prospects of oracles and imprecations and sinking into a piece of complex academic writing, however impeccably structured. That it was written to reflect the chronology of the Apostolic Acts helped me further appreciate the time-frame and the itinerary of Paul and the others.
Reviewer: Sheryl Lee
Date: 3/22/05
Allen, Ronald J.:PREACHING LUKE-ACTS(St. Louis: Chalice Press, 2000). 251AL54p1.
Allen, the author of PREACHING LUKE-ACTS, was born in 1947 and is currently the Nettie Sweeney and Hugh Th. Miller Professor of Preaching and New Testament at Christian Theological Seminary in Indianapolis, Indiana.
Chapter 1, "Interpreting Luke/Acts," contains information about such things as author; time and place the writings were produced; genre; the role of Hebrew scriptures, etc. Chapter 2 covers "Approaches Important for Preaching." The remaining five chapters provide themes for preaching and sample sermons on, for example, "The Realm of God," "The Restoration of Women," and "Preaching on Poverty, Abundance, and Material Resources."
Allen's method of interpretation include literary criticism (analyzing settings, plot, characaters, and atmosphere);reader-response criticsm (what responses are evoked); rhetorical criticism (purpose of the speaker based upon genre); Historical criticism (from the perspective of its historical context, objects, places, words). Finally, he approaches LUKE-ACTS from a hermeneutic of suspicion from which he examines the possible ulterior motives of the author.
Using the motif of divine faithfulness, Allen shows that those who are neither Jew nor Christian can know God. Using the "First Testament" (Hebrew Scriptures) he shows the divine universality by pointing to texts such as Deuteronomy 10:17-18 "For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe. He administers justice for the fatherless and the widow, and loves the stranger, giving him goods and clothing. Other examples include 1Kings 8:41-43;2Kings 5:1-19; Ps47:2; etc.
I found this book to be a powerhouse of good, concise information. The themes that he addresses are interesting and worthy of attention by any congregation. I have ordered a copy for my library and hope to use it in the years to come.
Reviewer: Lynne Hardy
Date: 3/21/05
Why did you pick this title? This title was assigned to me by the professor. Would I have picked this title? Probably not as a first choice but I am glad to have the opportunity to read through it as it provides a variety of voices that add to the greater story of the spread of Christianity into the world.
This book is a collection of writings in essay form from a multitude of writers put together and edited by Robert Gallagher and Paul Hertig as part of a series of text on missiology for the American Society of Missiology. Each of the contributors is a scholar of the book of Acts and or a scholar in the mission field according to the short bibliographies in the beginning of the book. The editors state their purpose of providing this text is to “ introduce students scholars biblical interpreters and mission practitioners to the Book of Acts through the interpretation of key passages and to demonstrate their relevance for contemporary mission practice.” (1) This is a recently constructed text containing current interpretive material from scholars and professors across the denominations. They include personal stories and reflections along with their interpretive work, there by making this a personal introspective work as well as a critical critique and analysis.
The text is a grouping of writings in essay form on constructed into a twenty five sections of headings that address pericopes of Acts such as The Launching: The Outpouring of the Spirit; The Ethiopian Eunuch: A Key Transition from Hellenist in Gentile mission; Finding the Will of God: Historical and Modern Perspectives; ending with The Apostle Paul’s Acts of Power and The Ending Is Prelude: Discontinuities lead to Continuities. Each essay is two to five pages in a standard essay form of introduction and some personal reflection and or connection that is then expounded on, ending with a conclusion.
The authors use a variety of supportive text identified in their reference list from historical critical to literary interpretive in the form of journal articles and published books and commentaries. How is this evidence interpreted Because there are at least twenty different authors included in this text, there are at least twenty different or varied interpretations of text and evidence. The text though is geared toward the work of missioning the Church in the World and the text cited are used to support the goal intended.
The chapter on The Church at Antioch contains a piece by Norman E Thomas that ties present day multicultural churches to the type of world Paul served in is his travels. The historical setting is well written and concise and the parallels are clearly noted. Thomas sees a eight part guide to urban ministry in chapters 11 and 13 when the author of Acts is writing about Paul and the church at Antioch.(146- 154.)
I liked the design of the book. Each chapter had important introspective writings that when read while reading Acts could broaden the interpretation of and application of the theories and outcomes told in Acts. Norman Thomas' piece is a good example as Thomas finds eight very important models for urban churches even in this post modern Christian society: Evangelism Through Lay Leadership, Every Member Minister, Care of New Believers, Witness to Oneness in Christ, Compassion for the Poor, Balanced Leadership, Elimination of Racial and Ethnic Barriers, and Mission for Others. Thomas sees the outcome as the growth of modern Radical Christians. I think this has potential to help the post modern church stay Christ focused and do the work of the great commission in the present day world.
Reviewer: James W. Roche
Date: 20 March 2005
Smith, Dennis E. and Michael E. Williams, editors: The Storyteller’s Companion to the Bible (vol. 12): The Acts of the Apostles, (Nashville, TN: Abingdon Press ©1999). 220.95 St76c v.12.
Dennis E. Smith and Michael E. Williams are the co-editors of this commentary on The Acts of the Apostles. The storytellers are Smith (Professor of New Testament at Phillips Theological Seminary, Tulsa, Ok), Williams (Pastor of Blakemore United Methodist Church, Nashville, TN), Donald Davis (author of several books on storytelling and a former Methodist minister), and Margie Brown (Adjunct seminary professor at Pacific School of Religion, Berkeley, CA). Richard I. Pervo (Professor of New Testament and Patristics at Seabury Western Theological Seminary) provides the commentary. The editors intend for this book to be a resource to help tellers of bible stories to become proficient in bringing the Scriptures to life through the age-old art of storytelling – the way people originally learned of the Bible’s messages.
The editors present 30 stories from the Acts of the Apostles that relate details about early church activities. For each section of the book, the editors first provide the text (a story) as translated for the Revised English Bible (REB). Published in 1989 and designed for publicly reading it aloud, the REB concentrates on creating a proper cadence for speaking (storytelling) with strong line-endings to make the meaning of the text clear to all listeners. The REB leans towards being a paraphrased edition because it is a thought-for-thought and not a word-for-word translation meaning it is not precisely what the original author wrote, but probably what was most likely meant). After the text portion, Richard Pervo, a noted narrative analyst, provides a brief commentary; and then, a storyteller provides an example of the story retold (Williams and Smith provide stories for the first ten chapters of Acts, Davis for chapters 11-20, and Brown provides them for chapters 21-28). These retellings may be a continuation of the story as it might have been; it might be from a different point of view; or it might be retold in a current-day situation. These examples are given to show what a storyteller may do with the material. The stories cover just about everything in Acts from start to end, giving readers the whole story while they enjoy the individual parts.
While taking the text from the REB, the editors also include references to ancient texts that may have parallel stories, similar writing styles, or other historical data. The editors also liberally cite the Old Testament, the Gospels, and the Letters of Paul. Often cited are the Jewish traditions (for example the works of Philo and Josephus, the Maccabees, and literature such as Joseph and Asenath); Christian traditions (for example the Acts of Paul and the Acts of Peter); and Pagan traditions (for example the works of Chariton). The ancient texts are cited to show how the books of the Canon reflect the ancient form of storytelling and how they follow the early literature patterns. The book includes a section listing suggestions for how to become a good storyteller; a selected bibliography for additional study; an index of where Acts is used in the Revised Common Lectionary; and an index of parallel stories in other ancient literature.
An example of how this book works is the section on Acts 6:1-7. The editors title this section New Occasions Teach New Duties. It is the story of the Apostles picking the Seven of which Stephen was one. The story (bible text) is provided and followed by a commentary that explains that growth (the increasing number of disciples) can lead to conflict. The Greek-speaking Jews felt that their widows were being shortchanged while Judean-born widows were being favored. The Apostles appointed seven Greek-speaking men to handle the situation. Pervo explains how not having the majority group handle the problem solution is a good story characteristic to teach continuity, change, diversity, and growth because proper handling of conflict promotes growth not just settling a problem. Following the commentary, a story written by Dennis Smith is presented about a modern day Christian soup kitchen. Conflict erupts among the kitchen help and through proper handling, the situation is settled. For this section, the editors cite Jewish tradition (Jeremias) and Justin Martyr.
The three parts of each section (bible text, commentary, retelling) are well written and easy to read/understand. The writers refrained from using difficult terms. I liked the book. When I first found it was a commentary, I thought: oh, no! But when I found it to be a guide for learning storytelling and a chance to re-read Acts from another angle, it turned out great. While the Revised English Bible may not be for scholarship, it certainly works for storytelling and getting the message out. This book is a significant resource for pastors. It could make the Scripture more enjoyable to hear on a Sunday mornings. It is also helpful to anyone who needs to write exegetical papers, as learning to tell a story helps to present the material. Rather than just relating the facts and/or just stinging quotes together, storytelling allows the writer to present the material in his/her own words.
Reviewer: Bonnie Lipton
Date: 03/14/05
Ramsay, William Mitchell: ST. PAUL THE TRAVELLER AND THE ROMAN CITIZEN (New York: G.P. Putnam’s Sons, 1896). 226.6 R148s
William M. Ramsay was an English historian, archeologist, writer, and Professor of Humanity at King’s College in Aberdeen. The book is composed of lectures given by the author at Harvard University, John Hopkins University, and Union Seminary prior to September 23, 1895. The author began his study of the book of Acts because he did not believe that Luke was the author, due to the fact that the scholars of his day were convinced that the book of Acts was written a century after the events described within the book. But, through his direct investigation of the archeological record, he became one of the greatest advocates for the trustworthiness of Luke’s account being written at the time of the early church, by Luke, the traveling companion of Paul.
This work of Ramsay’s consists of 394 pages, divided into 17 chapters (lectures) with an extensive index that lists all of the passages quoted from the New Testament within the book. The majority of the chapters are devoted to a specific aspect of Paul’s life, his journeys, and his relationships. The first chapter outlines the book of Acts and allows the reader to understand where the author is coming from in his writings. The final two chapters specifically discuss the chronology of early church history, along with the composition and date of the book of Acts.
The author used the letters of Paul, interpretation of Greek text, the writing of historians of the time (such as Josephus, Eusebius), and his extensive knowledge as an archeologist and literary investigator, to support his new found understanding of the authorship/dating of the book of Acts. Ramsay also was led to declare that Acts is one of the most historically reliable documents of the ancient world, and places “the author of Acts among the historians of the first rank.”(p. 4).
Ramsay questions whether Luke completed the writing of his history with The Gospel of Luke and The Acts of the Apostles. He refers to the first verse in Acts, which makes reference to the Gospel of Luke as the “first” book. Ramsay believes if Luke had not planned on writing a third volume, he would have referred to Luke as the “former discourse.” He believes this theory is reflected in Luke not using chronological data in Acts, as he did in the Gospel. With the possibility of a third volume of work, Luke would have provided the finishing touches, including chronological information.
I found this book to be difficult to read, but intriguing. I plan to secure a copy for myself to use in exegetical work in the future. I believe anyone preparing sermons on Paul or any aspect of Luke/Acts, especially historical evidence, would benefit greatly from this historical classic.
Reviewer: Robin Edwards
Date: 3/10/05
Lüdemann, Gerd. Introduction: Early Christianity According to the Traditions in Acts, translation © John Bowden 1989; A Commentary, (London: SCM Press Ltd., 1987), Call # 226.6 L967e
Author: Gerd Lüdemann, Professor of New Testament and Director of the Institute of Early Christian Studies at the University of Göttingen, began work on Early Christianity when he was a visiting professor at Vanderbilt Divinity School in 1984. Published in 1987, his work was translated to English in 1989. Presupposing that his readers already have a firm grasp of textual critical techniques and current literature surrounding the historicity of Acts, not to mention grasp of the Greek language, Lüdemann’s work is geared towards the scholar and student of theology.
Structure: The introductory section initially defines the extreme positions regarding the historicity of Acts and of the reliability of Luke as eyewitness. Lüdemann takes neither position, but instead, defines his intent to pursue another route; that is to determine the historicity underlying traditions of Acts. He defines his rationale for his alternate approach, defines his terminology, and presents a sample of how he intends to proceed. In the main body of the work, Lüdemann sequentially examines small sections of Acts, methodically working his way through the entire book. He examines each section in a very orderly fashion using four basic steps. 1. Division: Lists content and an overview of the structure of a passage. 2. Redaction: The redaction of Luke is distinguished from traditions and the meaning of the redaction is defined. . 3. Traditions: The character of the traditions is examined. 4. Historical: The historical value of the traditions is examined.
Evidence: Lüdemann uses a vast array of evidence. He regularly cites scholarly research in order to separate redaction from the tradition. When necessary, he does not hesitate to define his own opposing position with supporting justification should he not agree with conclusions of others. Utilizing various tools of exegesis, such as parallels, vocabulary tendencies, and tensions between verses, he isolates typical Lukan words/phrases/ideas in order to remove Luke’s redaction from the section. The left-over result is tradition which he then proceeds to analyze for historicity. He utilizes Greek text, social-political-cultural and literary history, evidence from the Letters of Paul (he takes this as historical support), and the theology of Luke. In short, he demonstrates an extensive knowledge of textual literature and criticism and very methodically utilizes this knowledge to dissect the entire Book of Acts.
Example: Division-: Acts 8:27-39: Encounter of Philip with the eunuch Redaction: Lüdemann refers to the Greek text as well as typical grammar usage to differentiate Lukisms, such as to pneuma in v. 29 as a Lukan variant for aggelos kyrious of v. 39. The references to Isaiah in vs. 32-34 are determined to be entirely redaction based on Luke 4:18 where Luke interprets Isaiah in terms of Christology. Lüdemann demonstrates further redaction when he points out the tension created in v. 39 that “does not fit well as a reason why he (eunuch) no longer saw Philip” (p104). He references the prior work of Weiser, then goes on to determine that v. 35 creates continuity with v. 31 and is therefore also redaction. This is a very brief paraphrase of Lüdemann’s method as he actually proceeds phrase by phrase and word by word. Traditions: After removing redactional features, Lüdemann is left with “an Ethiopian, a eunuch” (v. 27b), “and both descended into the water, Philip and the eunuch, and he baptized him” (vs. 38). He determines the section is a conversion story. Lüdemann refers to significance of the paradigm of the mission to the Gentiles in history as well as several works of other scholars (Conzelman is a staple source for Lüdemann). The story is deemed to be part of the cycle of legendary stories surrounding Philip. Historical: Finally Lüdemann concludes that historical conversion story underlies this section of Acts. Historical knowledge of the Hellenists and the tension between the story and Acts 10 is further cited as support for an Ethiopian eunuch as part of the tradition of “missionary successes of the Hellenists and Philip” (p 105).
Reader Response: Lüdemann is not for the casual reader. He presupposes familiarity with Greek, history/culture/literature of the first century world, and a working knowledge base surrounding scholarly research on Acts. Due to the complexity of the material, I had to closely study not only his introduction, which was the key to the entire book, but also the main text with Greek Bible in hand. His work is an excellent lesson in the “how-to” of biblical-critical work as he presents his arguments in a coherent and logical fashion. His method was very helpful in facilitating my understanding of critical tools. Yet, I also am now acutely aware that biblical critical work leaves much room for dispute as very few final determinations can be said with absolute assurance. The work of biblical criticism is as much an art as it is a science. In the end, I recommend Lüdemann’s work as an excellent tool for the theology student wishing to learn about not only the Book of Acts, but also hands-on use of critical tools.
Reviewer: Tom Frey
Date: 3/5/2005
Author Wayne A. Meeks is a professor of religious studies at Yale University. He began researching information for the book in 1975 and continued through 1980. According to the Preface, Prof. Meeks intends for this book to answer clarifying questions to students of the New Testament.
How is the text structured? Brief overview of the contents. Meeks takes a largely sociological/archeological approach to his subject matter. He structures his book by examining a different facet of this ancient society in each section. He begins with the lay of the land, exploring the geographical realities and the infrastructure of the cities at that time—focusing greatly on the importance of roads and commerce in the spread of Christianity. He then explores the social structure of the period, explaining the precise meaning of slaves and how the different classes interacted. From societal functions, he then narrows his focus to individual households and how day to day life progressed for the different social classes. He then examines how the governmental structure and system of laws affected society in general and how that structure impacted evangelism in that time period. He then explores religious customs of the time—how they adapted to the Christian movement and where the divergences were. Finally he looks at how these religious practices, old and new, affected and changed the lives of the people—their impact both challenging and moving the systems that were in place.
What kind of evidence is described? Meeks research is extensive. There are 35 pages of secondary resources cited, as well as eight pages (three columns each) of Biblical references. There are also over 40 pages of supplemental notes, citing original sources in their original languages. A quick survey of the resources indicates a great deal of time was spent with writings created during the period of time examined in the book (I.e., Josephus, Clement of Alexandria, etc.), as well as commentaries on those writings from a variety of sources. The primar and secondary sources are used to create a comprehensive perspective of not just how daily life was in the ancient cities, but how the politics and social structures influenced those lives.
Show essential characteristics of the book by demonstrating how a specific passage of the Bible is interpreted. It is difficult to examine how just one passage of the Bible is used in this work, as Meeks merges many sources in each of his areas of focus. For example, he uses several passages in Acts to show the pattern of Paul’s evangelism, tying in the Pauline letters to fill some gaps and clarify certain events. But he also acknowledges that Acts is not a “direct, factual account” (p. 26) and looks at the material more as a method as to how the gospel was first preached. Later on, he does the same by illustrating religious practices described in Acts and comparing and contrasting them to practices of other (i.e. pagan) practices of the time, showing how consensus was reached in some areas. His exploration of sacramental rituals was particularly insightful, comparing gospel accounts to Pauline accounts as well as how they fit in to a seemingly chaotic society. Paul’s concept of “when you come together” would indeed appeal to this culture.(pp. 150-162)
How was your reading experience? Did you like it? Why? Who do you think might profit the most? Overall, Meeks book is readable and informative. Much like one can use a copy of Charles Dickens’ David Copperfield as a map to navigate through much of London, Meeks shows how the Book of Acts can be used in a similar manner to map the ancient world of early Christianity. By exploring the world that Paul inhabited, Meeks shows how the spread of Christianity was virtually inevitable given the social structure of the culture and the physical infrastructure of the cities. It reads as an annotated companion to Acts, the letters and the histories from that era. It is as if one read a Shakespearian play, had a picture of how it may have been staged and then saw the Globe Theater where the play was originally produced. The picture becomes more vivid. That said, I would add that having a working knowledge of the history of Ancient Rome is helpful in that the author assumes that the reader is aware of certain people and events going into the book. But, the author does state at the beginning that the book is intended to clarify some questions, so a person who picks up this book has most likely had some previous exposure to the material presented.
Name: Judith L. Braun
Date: 2/28/2005
David E. Smith, Ph.D. wrote this book as his thesis. He lectures in theology and is a research associate at Avila College, Kansas City, Missouri, USA. His book is intended to be representative of the current scholarly (three-century) model of canon formation and is given: 1) in order to situate the project squarely within contemporary scholarly discourse; and (2) to provide the backdrop and foundation of key issues and figures in early Christianity. His audience is anyone interested in such discussion.
This is a small book (124pgs) and an easy read of an in depth look at the function of Acts in the Canon. The author’s introduction states “I want to examine the specific role that Acts played in the development of early catholicism in general and the New Testament canonical process in particular.” While he mentions the scholarly works of Adolph von Harnack, A. C. Sundberg, Jr. and others, this book is David Smith’s own struggle with resources. This is not written as a dispute with scholars but rather with David’s own compilation of his theory. He writes with a style that is easy to follow.
David Smith describes his research using the canonical critical method. This is described as the latest historical method to be applied to the texts of Scripture. Falling in line with the previously used methods of source, form and redaction criticism. Canonical criticism rests on the fact that the history of the text did not end with the work of the redactor. Rather, that history continues as the text was canonized and interpreted by the early Church, and it continues to this day in the communities that value and use the text. This is a dynamic rather than static approach. He mentions scholar Albert C. Outler who “maintains that the new postmodern ecumenism calls for a new approach to the phenomenon of Scripture, arguing that the traditional Protestant-Catholic quarrels and the Enlightenment enthronement of autonomous reason have both placed the study of the canon into largely polemical contexts. Outler calls for an understanding that takes into account the context of the early Church’s search for identity and differentiation within its Hellenistic milieu.
David Smith says that the pneumatology in Acts laid the foundation for the catholic Fathers to argue for both a unified canon and their own hermeneutical prerogative as successors to the apostles. Luke uses the Holy Spirit to “drive” the whole story. The Holy Spirit is the unifier that brings together the predictions of the prophets of Israel,(Old Testament), the coming of the Messiah (Gospels), the teachings of Paul(Pauline epistles), and the teachings of the Jerusalem apostles ( the catholic epistles and Revelation) and ties them all together in the persons of the New Testament, Jesus, the Jerusalem apostles, and Paul. Luke’s paradigm of the association of that Spirit with each “canonical” authority would provide the developing catholic hierarchy with a basis for appropriating the entire developing canon as a united witness to their theology. Acts 1:16,2:17, 28:25 speak of the Holy Spirit and predict the outpouring of the Spirit in the last days. Acts 1:2, 5,10:38 claims that Jesus was anointed with the Holy Spirit and given commands and that he promised the outpouring of the spirit after his ascension. Acts 2:4, 4:31, 5:32, 8:17, 11:28 claim the Jerusalem apostles receive the Holy Spirit, speak in tongues, preach with boldness, make predictions and confer the Spirit on others. Acts 9:17, 13:2, 16:6-7, 19:6, 20:23, 21:4, 11 talks about Paul filled with the spirit after conversion, conducting his ministry by the Spirit, empowered to perform miracles and preach by the Spirit. The Holy spirit is the primary unifier in the book of Acts, driving the major figures in biblical salvation history and coordinating the outworking of the divine plan. (1:8) The apostles are they themselves the primary ecclesiastical authorities in the text. David goes on to place Acts importance in the polemics of Irenaeus, Tertullian, the catechism of Cyril. The works of John Chrysostom and Bede are also placed in regard to Acts.
I like the canonical critical method. It gives life to scripture beyond a static read of instruction. It is easier for me to parallel using Acts for interpretation for contemporary times if I can understand that acts was also being used at the very time it was being situated in the canon. Reading this book gave me fresh appreciation for the struggle for discernment that took place in the 2nd and 3rd centuries. What I struggle with today is how to bring life to the canon that has been handed to me as a static document. David’s book for me read like an unfolding novel. I got a sense of the struggle that occurred as the canon was being formed. It book gave life and breath to Acts beyond my previous read of Acts. It fits with my own spiritual journey desires. I recommend this book for your reading.
Reviewer: Jeffrey M. McIlwain
Date: 4/14/2005
Richard B. Harms is an Episcopal priest who has served Hispanic communities in Puerto Rico, Texas, and California. He is a former Archdeacon of San Diego and is currently part of a team ministry with Latinos/Latinas in the San Diego area.
At the heart of this book is Harm’s view that the “Lukan Paradigm” is made for multicultural mission work. He uses a quote from another book on mission work about Luke-Acts: “His is the only account that ties the Mission of Jesus to the Mission of the Church, thus reconciling the particularism of the incarnation with the universalism of its goal.” This is a book for anyone currently or who may in the future work in a multicultural ministry. The experience of how congregations experience change when cultures clash is clearly discussed. Harms uses surveys, examples of real congregations who dealt with change, and how change was implemented to serve each community successfully.
Harms has broken this book into four sections: I Survey of Latino Episcopal Churches, II To Serve and to Save: The Lukan Missionary Paradigm, III Lukan Missionary Paradigms in the Context of Latino Episcopal Churches and IV Paradigm Shifts in Cross-Cultural Mission. Each part of this book has a preface and summarized remarks at the end. He lists several resources and notes to keep the focus and direction of the book flowing smoothly. Harms statistics of development of Hispanic Ministry in the Episcopal church covers from 1978-1998. In 1980 he states that 6.3% of Hispanics represented the nations population due to double by 2000. During this time in California, Hispanics grew from 19.2% to 34.2%. He points out that nearly 1 out of 3 Californians will be Hispanic. He recognizes the challenge of mission work and engages how his Lukan approach has and can work.
In chapter five Harms discusses work that was being done in missions and the results of six surveys. He notes that San Joaquin dioceses provided a “Speak-Spanish Seminar” for Anglo Clergy and lay people. The challenge to Harms is to raise up a bicultural or multicultural true “American.” Realizing the power structure between the Anglo population with money and resources, he believes the responsibility largely falls on the Anglo population. Harm’s quotes Philippians 5:2-7 to point out Christ servant role for Clergy today in this work. Harm’s discusses church models where the Anglo church opened the doors to a Hispanic congregation. The work being done now he hopes will someday bring everyone together in one service truly making
This is a very useful tool for Pastors or those looking to start a church in an area rich in ethnic or cultural diversity. The question of Sunday being the most segregated day of the week has some new insight that though a congregation may be working toward one unified service, there is a valid reason to share resources, and have separate services, while worshipping in one building. Ultimately the universal Lukan aaproach is the goal, that celebrates affirmation of ethnic, Cultural and linguistic differences.