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Josephus Complete Works

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Total reviews: 18 Average rating: 4.5 of 5

The begining of the beginning of the Middle East conflict. 5 out of 5 stars.
21 of 22 people found this review helpful.

This is a great book, a must read.

A lot of reviewers are Christians who value this book for providing the historical background to the New Testament, since Josephus lived very close to that time period. Yes, definitely, this book has value for that purpose.

Much of the book is a re-telling of the history of the Jews, stuff from the Old Testament/Tanakh, which Josephus knew well from his origins as a Pharisee.

In my view, though, the book is most important for a reason only briefly mentioned by other reviewers - the book answers a central question that has always struck me whenever I read about the modern history of the Jewish people and the re-establishment of the State of Israel - how did it come to pass that the Jews lost their homeland in Palestine in the first place? Few modern Jewish historians ever go back that far and write about this subject.

In this book, Flavius Josephus gives a detailed and grisly eyewitness account of the destruction of Jerusalem and the slaughter of over 1.3 million Jews (he provides the number of dead in this book), and later enslavement of tens of thousands of the survivors, by the Romans in 70 A.D. This all came about as a result of the unyielding Jewish rebellion against Roman rule.

It was this destruction of Jerusalem, and the Great Temple, that directly led to the Jewish Diaspora. (The Wailing Wall, or Western Wall, is all that's left today of the Temple).

Which was what caused the Jews to be dispersed all over Europe. Which eventually led to the Holocaust. Which led to the Zionist movement (initially only a fringe movement with few converts willing to move back to Palestine) succeeding in finding the converts and refugees willing to return to the heartland of their faith. The rapid flood of Jews into Palestine and the war that resulted from the re-establishment of the State of Israel all led to the displacement of the then current inhabitants, the Arab Palestinians. Which of course brings us to where we are today.....

Few Jews seem to care much for Josephus, and certainly he gives them good reason to be thought of as a traitor. After all, he did start out as one of the leaders of the Jewish rebellion against the Romans, and ended up as a Roman collaborator in the destruction of Jerusalem.

After initial success fighting against the Romans, Josephus became trapped in one of the rebelling towns. When his fellow rebels could not be dissuaded to surrender, he proposed that they all commit suicide by drawing lots and having each man in sequence kill the one before him. Josephus managed to be the last one in line, and then, being the last one alive, didn't follow through with his own suicide.

After being captured by the forces of the Roman general Vespasian, Josephus then managed to save himself by making a prediction that Vespasian would become emperor. I found it interesting that Vespasian, who was no fool, clearly thought that Josephus was just sucking up to him and did not release him right away. Instead, Vespasian kept Josephus imprisoned until, miraculously, Josephus's prediction came true (after Nero's suicide and a civil war with a succession of three other Roman generals claiming the throne, Vespasian emerged victorious as the new emperor).

No, Josephus was not a really admirable sort of fellow. And as his account is one of the few that describes the destruction of Jerusalem (and of many other mass killings of Jews during this time, including the story of what happened at Masada), it is easy to see why Jews would not want to re-visit this part of their history.

In his description of the siege of Jerusalem, there are plenty of details of the internecine hatred that existed between the Jews and the various other peoples of the Middle East, even back then. A lot of these other people took advantage of this siege to get their revenge against the Jews stuck in Jerusalem.

Yes, read this book, and you will come to understand that the origins of the Middle East conflict of today goes back some 2,000 years, back to the time that Jerusalam was destroyed and the Jewish people dispersed. This book tells how all of that happened, and how it all started.

Editorial Review:

This comprehensive collection from the legendary Jewish historian takes you right into the action, setting up the historical relevance of first-century events, leaving behind substantial evidence for the authenticity of the biblical record.

Most importantly, you'll meet the historical Jesus and view Christ's life in a light you've never seen before.When you own Josephus: The Complete Works, you possess some of the very best history has to offer.

God of Promise: Introducing Covenant Theology

Michael, Horton

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Total reviews: 16 Average rating: 4.0 of 5

A not so helpful anthology of Reformed Theologians on the covenant 2 out of 5 stars.
20 of 23 people found this review helpful.

Dr. Horton's book is an attempt to fill a much needed hole - a primer on confessionally Reformed Covenant Theology. However, in this reviewer's opinion, Horton has in some ways muddied the already murky waters of contemporary debate on the covenant. If one is looking for a faithful exposition of the covenant as reflected in the WCF, one needs to look elsewhere. There are several reasons for this assessment.

First, Horton often quotes writers out of context and contrary to their intended meaning. For example, on pg. 72 he quotes Geerhardus Vos: "First, God gace a promise-berith, then he imposed a law-berith. So Genesis intends it and so Stephen quotes it." In the context, Horton gives the reader the impression that Vos is describing the Abrahamic and Mosaic covenants. But this is not what Vos meant, as can be seen from the broader context:

"In passing it may be remarked that in Stephen's speech, Acts 7:8, "the diatheke of circumcision" means nothing else but "the law, ordinance of circumcision." The reference is to Genesis 17, where the word berith has the same sense. The author of Genesis, who in chapter 15 used the term berith in the sense of a promise, here takes it as "law," "appointment." He did not mean that God in the same sense twice made a berith with the patriarch. First God gave a promise-berith, then he imposed a law-berith. So Genesis intends it, and so Stephen quotes it" (Redemptive History and Biblical Interpretation, 179)

As can be clearly seen, Vos is simply describing the different significations of the word "covenant" in the Genesis narrative. Sometimes it refers to "law," and other times simply to "promise." It did not mean that God "in the same sense twice made a berith with the patriarch." But Horton uses the quote to support the distinction between the Abrahamic and Mosaic covenants (promise vs. law), but Vos uses it to describe the two phases of the Abrahamic covenant.

On page 72 he quotes Vos again to support the notion that the Abrahamic covenant continues to underly the works-arrangement made at Sinai. But when one looks at the original context of Vos article, one fails to find any mention of a covenant of works at Sinai. Vos' point was to demonstrate that the basis of the Sinai covenant was the Abrahamic promise. They stand in organic continuity with one another, rather that in substantial contrast. Many other examples could be given. This reviewer would caution the reader to carefully check Horton's citations where they are able in order to certify that he is quoting according to their intended sense. Many times he provides a faithful representation, but other times he does not.

Second, Horton's formulation of the difference between the Mosaic and Abrahamic covenants seems difficult to harmonize with the Reformed confessions. For Horton, the new covenant is contrasted with the Mosaic covenant in that "...the new covenant is..an entirely different covenant with an entirely different basis" (53). For him, "...the principle of the two covenants (works and grace) fundamentally differ" (88). The law-covenant made under Moses and the Abrahamic covenant differ in "form and substance" (176). Horton is clear, the Mosaic and Abrahamic administrations differ in principle, fundamentally, in both form and substance.

The Reformed confessions, however, present a quite different view. For the WCF there is one "covenant of grace" that was "differently administered in the time of the law and the time of the Gospel." For the WCF there are not "two covenants of grace differing substance, but one and the same, under varying dispensations." The time of "the Law" does not exclude the Mosaic period (note: "circumcision, the paschal lamb, and other types and ordinances"). Though there were several at the Assembly who argued for a view similar to Horton's (i.e. Smauel Bolton, following John Cameron - a precusor of Amyraldianism), but were rejected by the mainstream Reformed voices at the Assembly (and I would argue, the Confession itself). Horton says that the Abrahamic and Mosaic covenants differ in substance, but the WCF says that they are one in substance.

Thirdly, there is some troubling language regarding the "merit" of Abraham and other Biblical figures. He quotes Meredith G. kline's statement with approval that "God was pleased to constitute Abraham's exemplary works as the meritorious ground for granting to Israel after the flesh the distinctive role of being formed as the typological kingdom, the matrix from which Christ should come" (45). Granted, Horton and Kline see the merit of Abraham pointing forward to Christ's merit. But the problem of how the sinful works of a sinful human creature could be in any sense the meritorious ground of reward is in this reviewers opinion irresolvable. The WCF clearly denies that any merit is attainable for sinful human creatures, either for salvation or justification (WCF 16:5) or for earthly blessings (WLC 193). Besides, the idea that Abraham's obedience could be imputed to his descendants sounds very much like the Roman Catholic idea of pleading for grace on the merits of the saints. Could a Jew living in the promised land, as he desires to receive the blessings of milk and honey, really pray, "Remember, O Lord, the merit of my father Abraham?" Granted, Horton would probably reject such a notion - but how could he do so in a way that is consistent with his doctrine of the merits of Abraham?

Many other things could be said (both positively and negatively) about this book. I don't mean to be overly harsh in my assessment. There are helpful comments in the book, particularly Horton's defense of a pre-fall covenant of works. But it will be difficult for a layperson who wants an introduction to classic confessional covenant theology to sort out the good from the not so good.

If one is able to find it, John Ball's Treatise on the Covenant of Grace is a very good and detailed treatment of the classic position on the covenant as summarized in the Westminster Assembly. I understand that an edition is being digitized and made available on the internet. A simple search will easily find it. One could also consult Anthony Burgess' "Vindication of the Law and the Covenants," and Samuel Rutherford's "The Covenant of Life Opened" for a summary of the mainstream confessional consensus.

My advice: save your money on Horton's book, and go back to the original sources for a consistent and faithful representation of classic, confessional, reformed covenant theology. Adherents to and opponents of (i.e. Dispensationalists, etc) classic covenant theology will find a better representation of it elsewhere.

Editorial Review:

Since biblical times, history is replete with promises made and promises broken. Pastors and teachers know the power of the covenant, and they know that understanding the concept of covenant is crucial to understanding Scripture. They also know that covenant theology provides the foundation for core Christian beliefs and that covenants in their historical context hold significance even today. But to laypeople and new Christians, the eternal implications of "cutting" a covenant with God can be complicating. God of Promise unwinds the intricacies of covenant theology, making the complex surprisingly simple and accessible to every reader. With keen understanding, careful scholarship, and insight, Michael Horton leads all believers toward a deeper understanding of crucial covenant concepts.

Encountering the Old Testament: A Christian Survey (Encountering Biblical Studies)

Bill T. Arnold, Bryan E. Beyer

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Total reviews: 19 Average rating: 4.5 of 5

Editorial Review:

Finally, there is a college-level survey of Old Testament content that is as engaging and user-friendly as it is informative. Encountering the Old Testament is a survey unlike other surveys. In addition to first-rate scholarship, this textbook boasts full-color photographs, sidebars containing supplemental information, chapter summaries, study questions, an instructors manual and many other helpful features.

Also included with the book is an interactive CD-ROM (both Mac- and Windows-compatible) that features interactive review questions, supplemental information, photos and video clips of Bible lands, a glossary of key terms from the text, and video interviews with the authors concerning various topics. The CD is designed for students to use outside the classroom in order to reinforce the content of the textbook.

In addition to the book and CD-ROM, there is also available for the professor, free of charge, a floppy disk containing transparency masters, test questions, media resources, and lecture ideas. This textbook is part of the Encountering Biblical Studies series. A companion volume entitled Readings from the Ancient Near East: Primary Sources for Old Testament Study will complete the educational package.

Dispensationalism

Charles Ryrie

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Total reviews: 31 Average rating: 4.0 of 5

Biblical & Well Worth the Wait! 5 out of 5 stars.
7 of 8 people found this review helpful.

Thanks to C.C. Ryrie for setting the record straight on normative dispensationalism in his 2007 Revised and Expanded edition! His study is first, and above all, biblical, all the while remaining scholarly, lucid, and irenic. At the same time, he also sets forth the many problems that continue to plague all forms of covenant theology, and "progressive" & ultra dispensationalism. I admire the plea he gives at the end of the book, and his diplomacy in dealing with other believers--even when they use words like "unscriptural", "heresy", and "cult" when describing normative dispensationalism.

The strength of the normative dispensational position that Ryrie, and others like him, outline is that it relies on the Bible as its source, and in that, it "employs principles of literal, plain, normal, or historical-grammatical interpretation consistently." As such, we can heartily concur with the author when he shows us that, "Only dispensationalism can maintain unity and diversity at the same time and offer a consistent system of interpretation." And also, "Only dispensationalism with its cross-sectional and longitudinal/spiral perspectives can recognize the wealth, mobility, and complexity of the history of God's running the affairs of this world."

Requirements of Normative Dispensationalism
According to Ryrie, the "underlying purpose" of God in the world is the "glory of God" and he puts it this way, "To the normative dispensationalist, the soteriological, or saving, program of God is not the only program but one of the means God is using in the total program of glorifying Himself. Scripture is not man-centered as though salvation were the main theme [the covenant position], but it is God-centered because His glory is the center. The Bible itself clearly teaches that salvation, important and wonderful as it is, is not and end in itself but is rather a means to the end of glorifying God (Eph. 1:6, 12, 14)." Renald Showers makes the same point in his excellent work entitled There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology.

John F. Walvoord is quoted also on this point, "All the events of the created world are designed to manifest the glory of God. The error of covenant theologians is that they combine all the many facets of divine purpose in the one objective of the fulfillment of the covenant of grace. From a logical standpoint, this is the reductive error--the use of one aspect of the whole as the determining element." It is noteworthy that this is also their error in the development the Calvinist TULIP as well.

Literal hermeneutics: 1) Philosophically, the purpose of language itself seems to require a literal interpretation. 2) All Old Testament prophesies concerning the first advent of Christ--His birth, His rearing, His ministry, His death, His resurrection--were all fulfilled literally. 3) [Logically], if one does not use the plain, normal, or literal method of interpretation, all objectivity is lost.

To summate Ryrie posits, "Literal interpretation results in accepting the text of Scripture at its face value. Based on the philosophy that God originated language for the purpose of communicating His message to man and that He intended man to understand that message, literal interpretation seeks to interpret that message plainly."

Dr. Ryrie sums up the crux of the matter well in the following statement, "The essence of dispensationalism, then, is the distinction between Israel and the church. This grows out of the dispensationalist's consistent employment of normal or plain or historical-grammatical interpretation, and it reflects an understanding of the basic purpose of God in all His dealing with mankind as that of glorifying Himself through salvation and other purposes as well."

In succeeding chapters, Dr. Ryrie also does a first-rate job in dealing with some perennial false accusations against dispensationalism in regards to; the Sermon on the Mount, two ways of salvation, the relationship of Mosaic Law to Grace (the charge of antinomianism), minimizing the Cross, and despiritualizing the kingdom. In fact, the author turns the tables on the anti-dispensational inquisitors and puts them on their own rack!

Progressive Covenantal Theology (PC)
In Dr. Ryrie's section on what has been commonly called "Progressive" dispensationalism, we see that this label is a misnomer and that their system is actually little more than Covenant Theology dressed up in sheep's clothing. This is what happens when theologians abandon a single and consistent normative hermeneutic for all of Scripture and start to grab a hold of allegory (in Clinton-speak they spin it as "complementary"). No doubt, this is exacerbated by the academic world's tendency to constantly push Profs to "publish", something or anything, in order to gain tenure or to make a name for themselves and distinguish themselves from the pack.

Even though Ryrie tends to call them "revisionists" in this work, I think we should use more accurate labels like "Neo-dispensational", or possibly "Progressive Premillennial", or still better "Progressive Covenantal". In any case, it is getting harder and harder to distinguish them from the Premill Covenant camp. Bock admits that their PC concept of the kingdom is essentially what George Ladd promotes in his Premill Covenant system.

Other problems: What of the Palestinian covenant? What is their view on the Rapture? Ryrie seems to think that with their complementary hermeneutic the rapture of the church is moving into the tribulation period. Another troubling sign in the PC view of holistic redemption is their heightened concentration on "social action". The social gospel issue is really gaining traction these days as seen in the revision process of the EFCA's statement of faith. The author also quotes one PC advocate, D.L. Turner, who has already advocated replacement theology.

Concerning what Ryrie calls their "major departure" is their view on the Davidic reign. Based on this "already/not yet" paradigm (oxymoron?) used by the PC people, Ryrie notes one ETS member who wrote a paper entitled, "Already Ladd--Not Yet Dispensationalism". In it he demonstrates the striking similarities of Ladd and Bock from quotes they have both made.

Ryrie goes on to list 4 non-dispensational critics as stating that PC has already changed, or at least is leading to Covenant Premillennialism. One of them, Vern Poythress, predicts that the PC position "is inherently unstable. I do not think that they will find it possible in the long run to create a safe haven theologically between classic dispensationalism and covenantal premillennialism. The forces that their own observations have set in motion will most likely lead to covenantal premillennialism after the pattern of George Ladd."

Dr. Ryrie rightly suggests that the PC people should take a hard look at themselves as even non-dispensationalists see them. Furthermore, I must agree with the conclusion that the "progressives/revisionists" have introduced "major changes" resulting in "a new and revised system", and are thus outside of normative dispensationalism. All that remains now is that they come out and publicly admit it. In any case, it will be interesting to see how schools like DTS handle this new movement.

"Historical" Premillennialism
What Dr. Ryrie more accurately calls Covenant Premillennial theology (Laddism), with its double hermeneutic, is shown to have a severely weakened view of the verbal, plenary inspiration of Scripture. See also David Hesselgrave's Paradigms in Conflict: 10 Key Questions in Christian Missions Today. To be frank, the "historic" premillennialism label, like "progressive", is another attempt to delude people into thinking their system is something it is not. Since Ryrie, and even Covenant theologians, show their system has many holes that are yet to be filled, their adoption of the "historic" label belies their dependence on supposed historical evidence as the main pillar for support of their system.
J. Ramsey Michaels, a non-dispensationalist, critiques CP as not having an integrated concept of the millennium. Renald Showers has also shown how the CP system still cannot find a way to populate their millennial kingdom. Maybe they are still working on it...

Covenant Replacement Theology (CT)
It is shown from numerous sources (not all dispensational), that covenant theology is guilty of an artificial system of typology, allegorizing Scripture, and reading back or forcing the New Testament into the Old Testament. Their allegorizing hermeneutic is used for approximately one third of the Bible! Other unresolved problems: How many covenants are there supposed to be anyway? Where are they stated in the Bible? Is it 2 or 3 these days? Did the church start with Adam, or Abraham? If not Adam, what "body" were those before Abraham part of?

In defending dispensationalism against the charge of "recency", or "newness", Ryrie shows us that as far as systemization goes, Johannes Cocceius' version of CT came out in 1648. On the other hand, Poiret's systemization of dispensationalism came shortly after in 1687. It is true that the seeds of CT were sown as far back as St. Augustine when he adopted allegorical interpretation, but that was a far cry from the CT that started gaining acceptance for the first time in the Westminster Confession of 1647 and one year before Cocceius published. History shows that premillennialism was the accepted view on eschatology by the church at least until St. Augustine. Even in the Reformers' time, CT was not developed, but Calvin called premillennialism (chiliasm) "fiction", "insult", and "intolerable blasphemy". Things haven't changed much... Anyway, as Dr. Ryrie has stated elsewhere, "Always, of course, the conclusive evidence of the truth of a doctrine is not historical but exegetical."

Under Ryrie's "Biblical Basis for Covenant Theology", we really see how the CT system is based entirely on a deductive and not an inductive method of study. Ever since St. Augustine started allegorizing Scripture and mentioned that the Roman Church is the fulfillment of prophecy, they have been trying to squeeze the Bible back into the covenant of works and grace. For more insights on the benefits of the inductive method, see C. Gordon Olson's Beyond Calvinism and Arminianism: An Inductive, Mediate Theology of Salvation.

In closing, I have one criticism about getting our "labels" straight. On page 214 Ryrie states, "Noncharismatic dispensationalists accept some of the points of Reformed theology, whereas charismatic dispensationalists would not." If by "Reformed" he really means "TULIP" then I would emphatically disagree. Many, if not the majority, of "Noncharismatic dispensationalists" do not accept any of the 5-points of Calvinism as defined by Calvinists in the TULIP. This does not make them Arminians either. For example, we must remember that in the TULIP Total Depravity means Total Inability and not just that all have sinned. In addition, Perseverance of the Saints is not be equated with the biblical doctrine of Eternal Security. Dr. Ryrie is a 4-point Biblicist based on his acceptance of Calvinistic Unconditional Election. In any case, I am glad to see in this more recent work of his an apparent movement away from using any form of the "Calvinist" label for himself. I hope more will follow his lead.

Dr. Ryrie's work in defending normative dispensationalism is one that the critics won't be able to ignore. We look forward to their reply. For the rest of us, the importance of this book is becoming increasingly clear as we see Biblicism coming under siege in many of our seminaries and denominations. We all need to be prepared for the adverse impact of these movements on believers. At the same time we need to continue to follow Dr. Ryrie's example and represent believers under Grace and not Law by setting forth Biblicism and "speaking the truth in love".

For more information on this subject, I also highly recommend Renald Showers' There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology. In addition, Ryrie's section on "Things to Come" in his Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth, along with the wealth of material he acknowledges this book's "Select Bibliography".

Editorial Review:

Charles Ryrie's purpose in this book is to correct the misconceptions concerning dispensationalism and to give a positive presentation of the subject as it is taught today.

Kingdom Triangle: Recover the Christian Mind, Renovate the Soul, Restore the Spirit's Power

J. P. Moreland

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Total reviews: 19 Average rating: 4.5 of 5

Kingdom Triangle: It needed to be written, and Moreland wrote it. 5 out of 5 stars.
3 of 3 people found this review helpful.

First of all, let me explain the basics of the triangle Moreland has so keenly presented in this book. The book has 4 basic sections:

1. "The Crisis of Our Age" (Chapters 1-4)
2. "The Recovery of Knowledge" (Chapter 5)
3. "Renovation of the Soul" (Chapter 6)
4. "Restoration of the Kingdom's Miraculous Power" (Chapter 7)

Chapters 1-4 describe in lucid detail the reason we need the Kingdom Triangle right now. Our culture is in a state of crisis, and Moreland explains the what, why, and how of it. With sharp awareness, Moreland has observed and studied our world and its history, recognizing what God intended, and pinpointing how we've gone against those intentions. Having failed as a race to follow God's intended course has resulted in a widespread crisis, namely, our abandonment of classic philosophy and life practice in exchange for modern substitutes. The inevitable outcome has been a pandemic case of human enslavement to "the empty self". We have exchanged the "thick" worldview of Christian monotheism for the "thin" worldviews of scientific naturalism and postmodernism. Moreland explains what is required for today's church to function as God intended, encouraging readers to effectively take action, penetrating the culture around us.

Moreland brings the reader up to date on the relevant facts of the matter and writes informatively about the subject of knowledge. This is the heaviest and deepest part of the book, which Moreland admits. But he also encourages the reader that these things are essential for everyone in the church to understand. He writes as clearly as possible on these complex issues, sharing great wisdom in a way the layperson can understand.

Having set the stage with the appropriate background, Moreland now moves on to explain the "triangle". First, he explains the importance of knowledge and its importance, recovery, and value for the Christian church. Second, he concisely explains the role of spiritual formation and discipleship in the inner life of a Christian, giving a brief overview of some classic spiritual disciplines. Finally, he completes the triangle with a thoughtful discussion of the role of the Holy Spirit's power in the life of the church, manifested in various miraculous signs, wonders, and providential acts. This section will be one of the biggest and most useful wake-up calls to many readers. Moreland sensitively presents well-informed ideas about the supernatural realities absent in so much of the Western church, while they thrive in other parts of the world.

Moreland is one of today's greatest Christian philosophers and thinkers, and his years of experience spill forth in this book. He has gleaned rich knowledge and experience from various mentors and friends and from his own spiritual journey. The range of books he has studied is vast and his careful research is evident throughout.

While reading, the value of this inspired book quickly became apparent to me. By the time I was done, there was no question: Kingdom Triangle has climbed to the top of my personal stack of "the greatest books of all time," sitting right there with my Dallas Willard collection. The book demands that the reader change his or her life for the best - which is my favorite kind of book. The challenges presented are very relevant for the current Western church, and Moreland argues for them masterfully. If I had to pick one part that most affected me, it would be the section where he explains a plan for living a life of self-denial, taking up your metaphorical cross (Mark 8:34-35), and living to love and serve others, after Christ's own example.

I can't recommend the book enough. I think every Christian in our culture should read it, consider its truth, discuss it with friends, and apply its wisdom to a life of spiritual transformation. Pastors, grab a copy and start recommending it to others. This book is an honest and realistic call to participate in the life of greatness God has designed us for in his eternal kingdom.

Editorial Review:

Here is penetrating analysis and critique of Western society’s dominant worldviews, naturalism and postmodernism, which have also influenced the church. Moreland issues a bold call to reclaim powerful kingdom living and influence through recovery of the Christian mind, renovation of Christian spirituality, and restoration of the Holy Spirit’s power.
Go to www.kingdomtriangle.com for more information.

Where Angels Walk

Joan Wester Anderson Anderson

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Total reviews: 15 Average rating: 4.5 of 5

Great Book 5 out of 5 stars.
3 of 3 people found this review helpful.

This book really touched me... I thought it was great.

have faith and you will see miracle after miracle come your way! 5 out of 5 stars.
2 of 2 people found this review helpful.

Miracles do happen, you just have to look for them sometimes. and pray for them. some of the stories make me cry because it is truly heart-touching how God & his angels protect us and we wonder why bad things happen to others? but we aren't to question God for he has everything planned.

GREAT READ on the true Existence on Angels 5 out of 5 stars.
0 of 0 people found this review helpful.

As the past proprietress of an Angel Store, we sold this book by the truck load. This book is one of the greatest books ever published about the true existence of angels walking beside us. Ms. Wester Anderson writes with authority, and conviction, and with great style that keeps the reader interested in this intriguing subject. All reviews of this book by my clientelle were very positive. To this day, I still pull this great read from the shelf of my personal library. It gets a 10 from me.

Not Logically Convincing in the Slightest 1 out of 5 stars.
0 of 13 people found this review helpful.

This book will be a relatively satisfactory read for people who have already bought the angel story hook, line, and sinker. If you're looking to be convinced, however, look elsewhere. All this book does is present a bunch of anecdotal stories (most easily resolved through rational investigation, misleading, distorted, or purposefully vague) and claim to have produced irrefutable evidence for the existence of angels. Correct me if I'm wrong, but I thought the whole point of religion was to accept things on faith, without having to prove them empirically. If I were religious, I would find this book somewhat insulting, since it devalues the message of faith and attempts to replace it with shoddy, anecdotal evidence. I did find one disturbing quote on page 7, however: "more than sixty percent of Americans believe wholeheartedly in angels," clearly advancing the idea that something must be true simply because a majority believes it is. This textbook example of a bandwagon fallacy underscores the shoddy reasoning present througout the entire book. If you're looking for something rational, look elsewhere. If you're looking for a good piece of historical fiction, I recommend Orson Scott Card's "Alvin Maker" series.

A Survey of the Old Testament

Andrew E. Hill, John H. Walton

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Subjects -> Religion & Spirituality -> Christianity -> Reference -> Criticism & Interpretation -> Old Testament
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Subjects -> Religion & Spirituality -> Christianity -> Reference -> Theology -> Old Testament

Customer Reviews:
Total reviews: 11 Average rating: 4.5 of 5

superb work! 5 out of 5 stars.
3 of 4 people found this review helpful.

This is an excellent old testament survey. Deals with historical issues, authorship issues, content and much more. Definitely a resource to educate one about the old testament writings.

The Old Points To The New 5 out of 5 stars.
2 of 2 people found this review helpful.

You will enjoy reading this book, it has so many writings to refresh your mind and to enlighten you on what it is all about. Sometimes we avoid it, but it is HIS Story, we say History. There is so much history here that it will bring clarity on many things you have been told. Read it for yourself and see what you have been missing.

A Survery of the Old Testament - Second Edition 5 out of 5 stars.
1 of 1 people found this review helpful.

I have found this book to be estremely informative and ehlpful in my studies. It is obvious that the authors, Andrew E. Hill and John H. Walton, really put a lot of time and effort into this work. The information it contains puts the Old Testament Scriptures into proper perspective and shows it relevance to me as a New Testament believer. I am especially delighted at how the authors present the Old Testament from the vantage point of the geographical setting, incorporating the culture of the time. Consequently, I am able to properly apply the scriptures, without compromising the context, to circumstances in my own time and culture. Two Thumbs up!!

Editorial Review:

This widely acclaimed textbook, newly expanded and redesigned, helps readers better understand the Old Testament (and the God it reveals) by exploring the literary, historical, and theological issues behind it and behind each of its books. Helpful maps, photos, timelines, and charts now in full color.

Who Were the Early Israelites and Where Did They Come From?

William G. Dever

Amazon Price: $12.24 List Price: $18.00 Usually ships in 24 hours By: Wm. B. Eerdmans Publishing Company Amazon Marketplace: 36 new & used starting at $10.96

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Subjects -> History -> Ancient -> General
Subjects -> History -> Middle East -> Israel
Subjects -> Religion & Spirituality -> Christianity -> Reference -> Old Testament -> Study

Customer Reviews:
Total reviews: 20 Average rating: 4.0 of 5

Editorial Review:

This book addresses one of the most timely and urgent topics in archaeology and biblical studies — the origins of early Israel. For centuries the Western tradition has traced its beginnings back to ancient Israel, but recently some historians and archaeologists have questioned the reality of Israel as it is described in biblical literature. In "Who Were the Early Israelites and Where Did They Come From?" William Dever explores the continuing controversies regarding the true nature of ancient Israel and presents the archaeological evidence for assessing the accuracy of the well-known Bible stories.

Confronting the range of current scholarly interpretations seriously and dispassionately, Dever rejects both the revisionists who characterize biblical literature as "pious propaganda" and the conservatives who are afraid to even question its factuality. Attempting to break through this impasse, Dever draws on thirty years of archaeological fieldwork in the Near East, amassing a wide range of hard evidence for his own compelling view of the development of Israelite history.

In his search for the actual circumstances of Israel's emergence in Canaan, Dever reevaluates the Exodus-Conquest traditions in the books of Exodus, Numbers, Joshua, Judges, and 1 & 2 Samuel in the light of well-documented archaeological evidence from the late Bronze Age and early Iron Age. Among this important evidence are some 300 small agricultural villages recently discovered in the heartland of what would later become the biblical nation of Israel. According to Dever, the authentic ancestors of the "Israelite peoples" were most likely Canaanites — together with some pastoral nomads and small groups of Semitic slaves escaping from Egypt — who, through the long cultural and socioeconomic struggles recounted in the book of Judges, managed to forge a new agrarian, communitarian, and monotheistic society.

Written in an engaging, accessible style and featuring fifty photographs that help bring the archaeological record to life, this book provides an authoritative statement on the origins of ancient Israel and promises to reinvigorate discussion about the historicity of the biblical tradition.

Can Man Live Without God

Ravi Zacharias

Amazon Price: $11.19 List Price: $13.99 Usually ships in 24 hours By: Thomas Nelson Amazon Marketplace: 51 new & used starting at $4.99

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Subjects -> Religion & Spirituality -> Christianity -> Christian Living -> General AAS
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Customer Reviews:
Total reviews: 60 Average rating: 3.5 of 5

OFFENSIVE 1 out of 5 stars.
20 of 100 people found this review helpful.

The reason I have chosen to write this review is that I want express how depraved and offensive I found this book to be.

Zacharias attempts to blame rationalism for immorality. So, therefore if one was to follow this train of thought to natural conclusion any Philosopher who attempts comtemplate human existence rationally and logically is encouraging immorality. Excuse me??? Any thinker who after honestly engaging in serious contemplation reaches the profound realization that they cannot ethically and honestly subscribe to a belief in God lacks a moral centre. Excuse me??? The role of the Philosopher is to search for the truth. It clear, however, that Zachiarias' purpose is to twist the truth to trick people into subscribing to organized religion, specifically Christianity. This is extremely obvious through his constant use of the term "anti-theist". Instead of referring to individuals who have decided that they cannot subscribe to a belief in God as Agnostics, Atheists, or nonbelievers. This is just one method which Zacharias uses to go out of his way to demean and harass such indicauls by any means he can.

The claim that all nonbelievers lack a moral centre is absolutely insaine and repugnant. There are plenty of nonbelievers who live exceptionally moral live i.e. Oskar Schindler. Therefore this is a completely morally bankrupt and dishonest book.

Editorial Review:

In this brilliant and compelling defense of the Christian faith, Ravi Zacharias shows how affirming the reality of God's existence matters urgently in our everyday lives. According to Zacharias, how you answer the questions of God's existence will impact your relationship with others, your commitment to integrity, your attitude toward morality, and your perception of truth.

When Skeptics Ask: A Handbook on Christian Evidences

Norman, Geisler, Ronald M., Brooks

Amazon Price: $12.23 List Price: $17.99 Usually ships in 24 hours By: Baker Books Amazon Marketplace: 37 new & used starting at $10.01

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Subjects -> Religion & Spirituality -> Christianity -> Theology -> Apologetics
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Customer Reviews:
Total reviews: 21 Average rating: 4.0 of 5

Disappointing 1 out of 5 stars.
20 of 32 people found this review helpful.

This book was given to me by my family on the request of my wife. She and my family are religious and I am not. I read this with an open mind however it simply frustrated me. The author attempts to provide reinforcement to what I consider Western Christianity (WC) views, but the use of false logic, wild assumptions, and circular arguments simply make no case at all. I have more questions now after reading this poor attempt to explain WC.

For instance, in Chapter two the author uses extremely poor logic and nothing but philisophical rant to "prove" God exists. There is no proof in the chapter. However, later in the book Geiser and Brooks build on this faulty foundation established in Ch. 2 to attempt to exlpain other mysteries of religion. I am sorry, but in my opinion that is a poor defense - weak foundations make weaker structures.

This book is clearly designed for those who are already strong beleivers in a faith, not fact-based religion. I was hoping it would provide answers to some of the questions I have about Christianity, however I was greatly disappointed.

If you are a strong Christian then this book may be of some help when people ask you the tough questions, but I doubt any skeptics will be converted with this poor defense manual.

Editorial Review:

Does God exist? What if he is not all-powerful? Where did evil come from? Are miracles mythological? Why is Jesus better than other teachers? When skeptics ask questions like these, believers can turn to this helpful, user-friendly guide for thoughtful answers and clear explanations. In When Skeptics Ask, apologetics experts Geisler and Brooks explain how to defend the authority and inspiration of the Scripture. Readers will discover answers for objections to classic Christianity and learn to identify and respond to the misuse of Scripture by nonbelievers.