Since Recovering Biblical Manhood and Womanhood is on my 2020 reading list, I wanted to read a history of evangelical feminism, the movement to which Since Recovering Biblical Manhood and Womanhood is on my 2020 reading list, I wanted to read a history of evangelical feminism, the movement to which that book responded. This history by Pamela Cochran met my needs quite well. I would recommend it to anyone who wants to better understand the origin and development of the evangelical feminist movement. What started as a reaction against the so-called "fundamentalist" view on women (more on that in my observations below) eventually morphed into two distinct feminist camps: traditionalist and progressive (the latter so extreme that it moved entirely outside the boundaries of evangelicalism). One caveat: Cochran, as far as I could tell by her tone in this book, is not sympathetic toward any sort of fundamentalist/conservative/complementarian perspective on women. So be on guard for periodic comments that reveal her bias.
Two main observations:
1) The evangelical feminist movement, while specific in its focus, speaks to deeper issues of biblical authority, biblical inerrancy, and hermeneutics. Once you understand both feminist camps' positions in these three areas, every particular they present about God, the church, women's roles, etc., makes sense. The latter flows naturally from the former. The progressives, for example, show what happens when you 1) elevate reason, culture, personal experience, etc., to the same authoritative level as Scripture and 2) deny or limit inerrancy: You affirm homosexuality, attack the Trinity as being "too male," add a fourth member to the Godhead (Sophia, the feminine personification of Wisdom in Proverbs), reject penal substitutionary atonement for encouraging women's passivity, and more. In other words, you theologically trainwreck yourself.
2) Evangelical feminism failed to accurately understand the biblical position against which it reacted. The feminists accused their more conservative counterparts of teaching women's subordination to men (this constant use of the term subordination is significant, as it implies the idea of women's being lesser or inferior), of not viewing women as equals. While those accusations are sadly true in certain pockets of fundamentalism/conservative evangelicalism/complementarianism, they are not true on the whole. On the contrary, the traditional view is very pro-women, just not in the way the feminists wanted. Evangelical feminism, in seeking to restore "equality," misunderstood what biblical equality between the sexes even is....more
I am reminded anew of the beauty found in a faithful life. Had W.H. Burns's son not chosen to write this biography, his father likely would've passed I am reminded anew of the beauty found in a faithful life. Had W.H. Burns's son not chosen to write this biography, his father likely would've passed quite unknown into the endless annals of history. Yet here we have the story of a country pastor who lived a "quiet and steadfast" life, making Jesus Christ "the sum and substance of his preaching," for more than fifty years of pastoral ministry. As someone who has attended a country church her whole life and been impacted by faithful pastors who will likely never be known to anyone except their congregation and community, I found this biography to be particularly powerful.
Admittedly, the book meanders in places. Some historical context was assumed by the author and therefore left me feeling a bit in the dark at times. But when it comes down to it, any shortcomings this book has were not enough to convince me to give it any less than five stars. Besides the beauty of the life described, the actual writing is simply gorgeous—prose that feels like poetry. Furthermore, the chapter on Burns's final days on earth is one of the most moving I have read in quite some time.
Although I have taken time to write this review, I think I need to just let the book speak for itself. So I leave you with what is probably my favorite passage (and I marked several!). I think it encapsulates the beauty, on all fronts, that I have been trying to describe:
The simple annals of a country pastor's daily life are uniform and uneventful, and afford little scope for the biographer's pencil. Interesting and precious as any work done on earth in Heaven's eyes, it is the obscurest possible in the world's regard. Angels look down upon it; busy, eager, bustling men heed it not. A calm routine of lowly, though sacred duties, a constant unvaried ministry of love, it flows on in a still and quiet stream, arresting no attention by its noise, and known alone to the lowly homes it visits on its way, and the flowers and the fields it waters. The young pastor of Dun was no exception to this. He preached the word; dispensed the sacred supper; warned the careless; comforted the sorrowing; baptized little children; blessed the union of the young and loving hearts; visited the sick, the dying; buried the dead; pressed the hand, and whispered words of peace into the ear of mourners; carried to the poor widow and friendless orphan the charity of the Church and his own; slipt in softly into some happy home and gently broke the sad news of the sudden disaster far away; lifted up the fallen one from the ground, and pointed to Him who receiveth the publicans and the sinners,—these things and such as these, he did in that little home-walk for twenty successive years day by day; but that was all. There is much here for the records of the sky, but nothing, or next to nothing, for the noisy annals of time. Such as the work was, however, he did it, as all who knew him witnessed, faithfully and well, with a calm, serious, conscientious, cheerful, loving diligence that was the fruit of faith and prayer; always at his work, and always happy in it, and desiring nothing better or higher on earth.
I share Dr. Kevin Bauder's sentiment, expressed in the foreword, that books like this one help rather than hurt fundamentalism. One fundamentalist expI share Dr. Kevin Bauder's sentiment, expressed in the foreword, that books like this one help rather than hurt fundamentalism. One fundamentalist expressing his concerns to fellow fundamentalists is a good thing. Even better is if the intended audience listens, though there might be reasons to disagree. We need more dialogue, not dismissal, regarding the concerns and criticisms expressed by younger generations of fundamentalists.
Some criticisms of this book:
1) As another reviewer and Goodreads friend has already expressed, this book suffers from being an assemblage of expanded blog posts rather than a cohesive, fully fleshed-out book. Some points are unnecessarily repeated across chapters (since the blog posts were originally stand-alone pieces of writing), and some points are not explained and/or substantiated enough.
2) Dunlop frequently uses fundamentalism and hyper-fundamentalism interchangeably, and I wish he hadn't. In many ways, I think this comes down simply to a difference in experience and perspective. The fundamentalism I largely encountered as a student at BJU from 2009-2013 was not the fundamentalism critiqued by Dunlop. Likewise, the fundamentalism I currently know in my church is "a fundamentalism worth saving" (to borrow from Dr. Bauder). While I have tasted portions of the fundamentalism Dunlop critiques, the bulk of my experience has been very positive, for which I am thankful. More than halfway through the book, Dunlop made clear why he describes fundamentalism largely in terms of its hyper-fundamentalist tendencies: If hyper-fundamentalists are the noisiest and most visible group to everyone else, perhaps they ought to be considered the mainstream. While I understand Dunlop's viewpoint, I respectfully disagree. Hyper-fundamentalism is a distortion of a good idea and movement. So while fundamentalism can be critiqued insofar as this distortion continues to exist as a branch on the tree, I still like to maintain a clear distinction between the two.
Some affirmations:
1) "Don’t get me wrong. For the most part, the personal holiness of the fundamentalists was sincere and well-intended. Nonetheless, the holiness of many fundamentalists was reduced to what we do, not what we are." Truthfully, I can't say that I really understood my identity as a saint, child of God, bondservant of Christ, etc., growing up. But I did know behavioral dos and don'ts pretty well. I wish I'd been taught the vital connection between the two more clearly.
2) "[T]he doctrine of separation very often became extremely censorious and degenerated into a discussion about everyone else. The fundamentalists were not emphasizing what they believed to be right—their focus was on the presumption that everyone else was wrong. This hyper-separatist view passed judgement on everyone else’s standing with the Lord, their orthodoxy, and their experience of God." If I had to name the one issue with which I struggle most as a young fundamentalist, it is the issue of separation versus unity. When and to what extent do we practice separation with those farther along the evangelical spectrum than we are? How earnestly would Scripture have us pursue unity? But what I know for certain is how much it bothers me that my "camp" can so easily lean into a censorious spirit toward fellow believers, just because some of what they believe and practice differs from us. I'm not clamoring for some sort of naive, kumbayah fellowship; nor am I saying "nonessentials" = doesn't even matter. But sometimes we have acted like our differences negate all the good these believers have to teach us. And sometimes we even act like they occupy enemy (i.e., unsaved) territory.
3) "There is another reason, however, a more subtle reason, why fundamentalism is viewed with such contempt. It is because the vocal minority, the radical, nitpicking, enth-degree separationists, speak for fundamentalism and fundamentalism lets them speak for it." Dunlop's comments on the "silent moderate majority" are quite thought-provoking. I am thankful for men like Dr. Bauder and Mark Ward, who are using their writing and speaking platforms both to defend fundamentalism as it is meant to be and to express their concerns about "the vocal minority." I'm thankful for my pastor, who while not having the reach of these men, is not afraid to speak up to his congregation. But there does seem to be much silence, and it is a silence that has allowed many outside of fundamentalism to develop false perceptions of who we really are.
4) "Young Christians growing up in conservative churches are feeding on conservative writers and, because fundamentalists have not been writing, they are reading the only available material from Reformed writers." Amen. I know for a fact that the majority of Christian books I have read come from Reformed circles. I know for a fact that the majority of Christian books I currently want to read come from Reformed circles. Why don't we have a fundamentalist equivalent of Crossway? Who is our John Piper or our Kevin DeYoung? Where is our version of the Gospel Coalition podcast and blog, reaching us through our technology to cover a whole host of relevant issues?
As to be expected with an anthology, some of these essays are better than others. Some, truthfully, merit a second reading on my part to fully grasp tAs to be expected with an anthology, some of these essays are better than others. Some, truthfully, merit a second reading on my part to fully grasp the ideas being shared. All contribute something worthy of consideration to our worship discussions. Admittedly, at times I felt like an outsider-looking-in reading arguments in favor of "Reformed worship" when I myself do not hold to Reformed theology. At times, doctrinal positions are affirmed that I would not support. Nevertheless, I share much common ground with these contributors. We support following the regulative principle, preaching expository sermons, reading and praying the Bible, ministering the Lord's Supper and baptism, singing hymns and psalms, maintaining strong private worship, prioritizing family worship, worshiping in all of life, affirming the affections, and (most importantly) keeping God and His glory central to our worship.
Reading an anthology such as this also makes me thankful. In many cases, the essay authors seek to convince evangelical churches who have moved away from biblical worship to come back and worship God as He commands and merits. I, however, was able to read these essays and "give praise to God" for allowing me to attend a church where biblical worship is practiced. The many facets of worship I mentioned in my paragraph above are not foreign to me. I have the privilege of participating in them on a regular basis.
This was my first time reading a book from the Counterpoints series. Very worthwhile, and I'm now seriously considering reading at least one CounterpoThis was my first time reading a book from the Counterpoints series. Very worthwhile, and I'm now seriously considering reading at least one Counterpoints book per year from here on out. Regarding this topic specifically, I have heard the terms evangelical and evangelicalism for years, but always considered myself fuzzy on the meanings. In one sense, this book justified my confusion. How could I have been clear on something that exists on such a spectrum? But simultaneously, this book has indeed provided me some much-needed clarity and understanding. I better understand the position I hold (fundamentalism), the position most closely associated with people whose books and blogs I read and podcasts I listen to (confessional evangelicalism), and two positions I wasn't even aware existed. While not an exhaustive look at the spectrum, this book has been illuminating. I have been informed without the fear of editorial bias. And I have also seen proof that civil disagreement and debate is still possible (who knew?)....more
After watching the recent documentary American Gospel: Christ Alone, I wanted to deepen my understanding of the prosperity gospel, which if it’s not tAfter watching the recent documentary American Gospel: Christ Alone, I wanted to deepen my understanding of the prosperity gospel, which if it’s not the quintessential American religion right now, it’s certainly one of a set.
Another Goodreads friend’s review has gently criticized Blessed for not having much of a narrative, while also acknowledging that the problem is reflective more of the prosperity gospel movement itself than Dr. Bowler’s presentation. I agree that while reading this book, it’s easy to get lost in the sea of names, influences, teachings, and the like. There is certainly diversity within the movement. Nevertheless, I did notice some reoccurring themes while I read and hope to highlight some in this review.
But first, a quick note—readers should be aware that while this book is a history of the prosperity gospel, it’s not really a critique of it (the documentary I mentioned above does provide a very good critique). Don’t expect to learn a key tenet of prosperity gospel teaching and then have Dr. Bowler show you how it doesn’t measure up to Scripture. I had to do my own evaluation of the movement while reading—not a bad thing though, since the book’s set-up encouraged me to be even more of a Berean than usual.
As for some stand-out themes:
The prosperity gospel has a terrible theology of prayer. Where once prayer was the cry of an utterly dependent individual to the almighty God, the prosperity gospel twisted it into an act of man trying to compel the divine. Never in a million years would you hear a prayer like “Nevertheless, not my will, but yours.” Persistent prayer and prayer in community also have no place in the prosperity gospel. Pray once for healing, but don’t pray again—that’s not believing that you’ve already received what you prayed for. And don’t share your burdens with others—it’s negative confession and gives power to your struggle. Perpetual positivity! Which leads me to my next point. . . . .
The prosperity gospel has no room for lament and suffering. What’s a prosperity gospel believer to do in the face of suffering in the world around them and suffering in their own lives? Be positive. Think positive thoughts. Speak positive words. Dr. Bowler shares teaching from Joel Osteen that sums this up well:
He surveyed the dark expanse of his audience: “You guys look like victors, not victims, to me!” A rush of applause followed. He implored them to stop dwelling on the negative aspects of their lives, because “our lives follow our thoughts.” Those who notice the rainy days or the difficult circumstances will only “draw more negativity into your life.… It’s a decision that we have to make. Don’t wait for happiness to fall on you. Just make a decision that you’re going to enjoy your life to the fullest. Every day you’re going to live that abundant life.”
Honestly, I’m not strong enough to believe in the prosperity gospel. This 24/7 positivity sounds absolutely exhausting to me. Give me the laments in the psalms, not the responsibility of saying everything’s all right when it’s really not. Give me God, who lets me cast all my cares on Him, not the burden of doing life in my own strength. Give me the light, momentary affliction that’s preparing an eternal weight of glory, not this false “abundant life” of ease and prosperity. Give me true, deep, abiding joy, not some cheap substitute called happiness.
The prosperity gospel is tightly intertwined with the American ethos. Definitely one of the greatest strengths of this book is how Dr. Bowler showcases the distinctly American flavor of the prosperity gospel. In particular, it is like the religious twin of the American Dream. Perhaps this theme more than any other is the one that people in my conservative, fundamentalist Christian circles need to take note of. Frankly, I don’t think we’re always particularly discerning about some of the less-than-scriptural principles that compose part of the bedrock of our country and continue strong today. The fact that Dr. Bowler can so clearly link the prosperity gospel and the spirit of America together ought to be a red flag.
The prosperity gospel misinterprets and misuses faith. In the prosperity gospel, faith is a spiritual force that individuals wield to their advantage. If life’s not what you want it to be, you just need to tap into this reservoir of faith and unleash its power. And like what I’ve already mentioned with prayer, prosperity gospel faith is a demanding of God rather than a casting oneself in total dependence on Him—in other words, the exact opposite of biblical faith.
In some ways, this review hasn’t even touched upon what Dr. Bowler describes as the four themes of the prosperity gospel: faith, wealth, health, and victory. But I have chosen to highlight what stood out most to me, perhaps because it was less familiar until I actually read Blessed.
An interesting book, but very sad and infuriating. It seems wrong to say that I’m glad I read it. But I know I have benefited from doing so....more
At some point in your life, you've probably heard the famous Sir Francis Bacon quote "Some books are to be tasted, others to be swallowed, and some feAt some point in your life, you've probably heard the famous Sir Francis Bacon quote "Some books are to be tasted, others to be swallowed, and some few to be chewed and digested: that is, some books are to be read only in parts, others to be read, but not curiously, and some few to be read wholly, and with diligence and attention." The nice thing about Polity, as an anthology of essays and historical documents, is that it lends itself to all those different kinds of reading. I myself chose to read everything in the book and focus on the "big picture" of Baptist church polity through the centuries.
Although this is not the easiest book in the world to read, it is interesting and enlightening. I found the sections on church discipline especially helpful since church discipline is practically a foreign entity in many congregations today. I also noticed a gravity and respect toward the church that is just naturally woven through everything the authors had to say. In light of those observations, I can't help but wonder: if these men were alive today, what would they think of many of our Baptist churches and of the attitude many Christians have toward the church? A sobering consideration.
(Read for the 2017 Tim Challies Christian Reading Challenge: A book about the church)...more
I have memories from my teen years of different variations of the "altar call." Heads bowed, eyes closed, and an invitation that seemed to go on forevI have memories from my teen years of different variations of the "altar call." Heads bowed, eyes closed, and an invitation that seemed to go on forever. Sometimes the call was for a raise of hands from those who wanted the preacher to pray for them. Sometimes it was an encouragement to walk the aisle to pray up front or leave the room to go to a special prayer room. Speaking candidly, I almost always felt uncomfortable in these situations. Although I never walked an aisle for anything, I did raise my hand on certain occasions; but in hindsight, I certainly question whether I did so out of genuine conviction or because I felt pressured, manipulated even, to do so.
These not-so-fond memories from my adolescence stem from the lingering effects of revivalism. In a matter of decades during the nineteenth century, evangelism in America transformed. Where once the emphasis was on praying, faithfully preaching the Word, and trusting in God for His intended results in conversion, there was a new focus on the preacher's methods, emotional fervor and pressure, and an observable physical response (such as walking an aisle) to promote and measure conversions. In sum, man and his methods took center stage over God and His prescribed ways of working. It's not the first time in church history such a shift has occurred, nor will it be the last.
This book is definitely recommended reading for those who would seek to learn more about this particular part of American church history, as well as the doctrine at play. However, I have reduced my rating for two reasons. First, Murray, in his initial discussions of revival, makes some statements about the Holy Spirit that I disagree with. Second, Murray links the "making" of American evangelicalism to embracing Calvinism and the "marring" of it to moving away from Calvinism. Such an assessment strikes me as a simplistic explanation of a multi-faceted issue. ...more
A solid volume of church history, written with the average church layperson in mind. I don't see myself ever reading this cover to cover again, but I A solid volume of church history, written with the average church layperson in mind. I don't see myself ever reading this cover to cover again, but I will certainly use it as a helpful reference tool. Just the other day my father asked me what I knew about Gnosticism, and I read a section from this book to answer his question.
Only one quibble—the book's layout (headings and bold key terms) is too reminiscent of a college textbook for my taste....more
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