I 2019 ble jeg bedt om å anmelde to bøker for Evangelical Journal of Theology. Bokanmeldelsene sto på trykk nå i 2020.
Mere Discipleship: On growing in wisdom and hope. Alister McGrath. London: SPCK, 2018, viii + 158 pp., £9.18 (Amazon.co.uk), pb, ISBN 978 0281 079940.
Alister McGrath does not need much introduction being a well-known professor of science and religion at the University of Oxford. This book deals with issues that he has grappled with all his life, namely the ‘discipleship of the mind’. What does a conscious and committed decision to be a follower of Jesus mean in the way we think, love and act? This is not a how-to-do-it book at a very practical level, but rather showing how to acquire a “...habit of understanding and imagining ourselves and our world that is firmly rooted in the Christian gospel” (p. 1). This will allow us to see things as they really are, stripping away illusions and misunderstandings. It is not a question of immediate illumination of our mind, but “...a process of gradual growth in wisdom, paralleling an athlete’s training regime through which we absorb and assimilate the Christian vision of reality...” To this end we need the help of others. The book is a collection of materials of various kinds from the period 2010-2017, each addressing some aspect of discipleship.
The collection has three separate sections. In part 1 he deals more substantially with the term ‘discipleship of the mind’, i.e. the ‘reflective inhabitation’ of the Christian faith. Being a Christian is not passively accepting a set of beliefs, but to take delight in them, explore their implications and allow these beliefs to shape our mental and spiritual life at a deep level. Together, they make our vision of reality, “... in them we live, move and exist” (p. 3). McGrath develops this general theme by showing in more detail (ch. 1) how a rich vision of reality has the power to attract morally, imaginatively and rationally as it is faced e.g. with the natural sciences. Borrowing a term from C.S. Lewis, “... Christianity gives us a new set of spectacles through which we can see the world, allowing us to discern its deeper logic” (p. 16). Living in a secular society Christians need to challenge the prevalent atheism, and discover, appreciate and proclaim the vision, the intellectual depth and delight of Christian faith. In ch. 2 McGrath shows how the creeds are like a sketch map of our faith, outlining the contours of the landscape. We also need to learn to see through the creeds, i.e. they are like a telescope enabling us to see and enjoy an enriched view of reality. Ch. 3 focuses on the role of the Church and Christian community in developing the vision and further personal growth through fellowship and worship. Ch. 4 deals with the important role of insights from past and present handed to us through books (to be expected from this author!). Books open minds and imaginations, they are windows to a world outside of ourselves, pointers – while it is still we who see. Books enable us to break out of self-referential intellectual and cultural bubbles. Books makes it possible to listen to forgotten, marginalized or suppressed viewpoints. In a fragmented culture we can, by reading a book, enter the mind of the author in stead of relying on short quotes, often out of context. In ch. 5 McGrath reflects on the difference it makes watching street life from a balcony and actually walking the street. Discipleship is about walking the talk, and along the way having the privilege of mentors, past and present.
Part 2 is a presentation of four authors who in particular stand out as examples of ‘discipleship of the mind’ and the expanded vision, e.g. Dorothy Sayers who in her creative writing of detective novels showed that Christian faith was a tool to make sense of the universe. She saw patterns that reflected a deeper pattern of divine rationality (p. 82). Sayers did not see “... religious faith as rebellion against reason, but a revolt against the imprisonment of humanity within the cold walls of rationalist dogmatism” (p. 84). The human mind cannot fully grasp the vastness of the divine. C.S. Lewis is another prime example who succeeded in his writings to marry theological reflection and poetic imagination (p. 89. McGrath knows Lewis well, see his biography published 2013). Lewis describes his own journey as longing, as Augustine and Pascal had done before him. He shows time and again how Christian faith accommodates our experience, naturally and easily – which is an indicator of its truth. This is not an argument as such, more an observation concerning the fit between theory and the observation. Lewis was also a master in reframing a discussion. Using the imagination he invited the reader/listener to see things in a different way – while at the same time applying reason and sharp logic. The third example is John Stott whose idea of “double listening” is especially helpful to McGrath. Stott practiced this in his teaching and evangelism which turned him into one of the previous generation’s most gifted evangelist. One has to pay attention to the contemporary context as well as the biblical text. It was a conscious choice of Stott’s to discipline his mind to take in the complexity of today’s society and process it together with his deep knowledge of the Bible. To this means he at one time established reading groups composed of people attending his church from various professional backgrounds to inform him. McGrath, however, holds that this particular way of implementing might not have been the best. Culture is best learned by living in it. A culturally bilingual person needs no translator. McGrath holds that Stott’s reading group was a sociologically limited filter, an in-group peering into a world outside which they only partially understood. Besides Stott’s ‘double-listening’, McGrath appreciates Stott’s insistence that “God’s good news is Jesus” (p. 108). Stott encourages us to bring Jesus to the borderlands of faith and culture.- The fourth example is J.I. Packer (whose biography McGrath published in 1998). McGrath sees in Packer in particular the will to hold together classical theology and spirituality when it comes to Christian growth and discipleship. We feed on the Bible – and good theology. Well done theology renews our mind, redirects and reinvigorates our lives. Packer is exemplary in his close attention to the biblical text while at the same time formulating theology without parroting - keeping regular company with the great authors of the past, especially the Puritans. As Lewis, Packer deplores ‘chronological snobbery’, i.e. the most recent is the best. Packer invites us to mine the past and see which theologies still retain their power and perceptiveness – and put them to use (p. 116). Packer has himself exemplified this in his classic Knowing God. Part 3 consists of four sermons preached in Oxford and Cambridge. They are in short version highlighting much of the same themes that have been previously covered in parts 1 and 2. Many of the examples, however, are new. Interacting with various philosophers past and present as well as literature the sermons show the breadth and scope of McGrath’s interest.
McGraths text is easy to read. There are some repetitions as can be expected when material is put together like this. The strength of the book is the exceptional professional breadth and personal experience that makes it possible for him to deal with the subject on a conceptual level. Somewhat disappointing is the fact that at no place in the text does increased wisdom and hope translate into dealing with crucial questions facing us today. This is not the book to read if you want to know where McGrath stands - theologically and specifically. It is probably on purpose, because the text will outline mere discipleship – no specifics.
Erling Lundeby
Stavanger, Norway
1307 words
The Message of Discipleship: Authentic followers of Jesus in today’s world. The Bible Speaks Today. Peter Morden. London: Inter-Varsity Press, 2018, xxiv + 243 pp., £11.34 (Amazon.co.uk), pb, ISBN 978 1783 594931.
Peter Morden, a Leeds pastor and lecturer at Spurgeon’s College, London, has published a helpful text focusing on discipleship. It is a biblical theology of discipleship as well as a pastoral theological perspective. Over three main parts, Morden addresses the questions: What are the foundational blocks we need? What are the essential resources for our journey of discipleship? And finally: What does it look like to live as a faithful disciple in today’s world?
The term discipleship itself appears to be controversial. In certain quarters being a Christian is one thing, while a disciple is more dedicated. This creates two classes of people, i.e. ordinary Christians and fully committed disciples. Morden seems to observe such a tendency both in Bonhoeffer (I am not sure if I agree) and David Watson who both have written forcefully on discipleship. According to Morden, however, the biblical material is clear. The first disciples were called Christians, and the words were used interchangeably, Acts 11:26. Instead of operating with two categories of people, Morden shows how the disciples in the Biblical record were, sad to say, sometimes poor disciples – but nevertheless disciples. The encouraging thing is that the good Lord never deserted them, never stopped loving them, never stopped calling them his disciples – except for Judas who wilfully refused to return in repentance and faith after his failings.
Morden has four interlocking principles shaping his book: 1) Focussing on Jesus, i.e. to know how to live, we above all need to look more to Him that we are supposed to follow than we look to ourselves. 2) Focussing on the gospel, i.e. the message of how God in Jesus Christ saves godless sinners and puts them right with him through faith – and continues to do so in the life of a disciple. The gospel is not embraced initially only to move further on in Christian life. The gospel continues to shape every aspect of a disciple’s life throughout. 3) Stressing whole-life discipleship, i.e. we cannot discuss only prayer, witness and “sacred” things. Unless we seek to live as whole-life, 24/7, 360-degree followers of Jesus we will not be pursuing a transformative pattern of Christian discipleship. 4) Holding up grace and glory, i.e. not smoothing out the challenges of discipleship. We need to hear the call of Jesus to faithful, radical discipleship. At the same time, we must address the ‘discipleship deficit’ without leaving our listeners feeling roughed up spiritually. Radical discipleship is only realized in its glory together with radical grace.
Morden goes about his task in a thorough manner, working through one biblical text after the other to mine for riches on discipleship. Along the way he interacts with previous authors and brings in numerous anecdotes or personal experiences to illustrate the point. Not unexpectedly, John Stott and C.H. Spurgeon figure prominently, but Morden shows himself to be well acquainted with other Protestant authors as well as teachers and philosophers of the past - as can be seen in the numerous footnotes and nine-page bibliography.
This is a comprehensive book, not the kind of book you finish quickly or digest easily. That is an obvious strength. At the same time this reviewer sometimes had a feeling that a particular point considered is proven – but more evidence is still being brought (some commentaries wear you out!). This being said: When going about it so seriously, I had expected more interaction with Catholic authors or illustrations from (world) church history and mission. It is a very English and Protestant text – but very good!
If you find it a bit heavy, Morden’s book can be enjoyed as a series of independent chapters on topics in discipleship – then it can be easier digested. I now know where to turn first when called to preach on discipleship – or an aspect of it. Furthermore, Morden has taught me to use texts that are usually read for other purposes, e.g. authority in Ps. 119, needs of the world, Mic. 6, discipleship when depressed, Ps. 88. This reviewer was richly blessed by studying this book and will highly recommend it despite my few comments.
Erling Lundeby
Stavanger, Norway
731 words
