The Doc File

The online journal of Luke Dockery

Category: Books (page 1 of 16)

Reading in 2017

I have enjoyed seeing several people post lists of the books that they read in 2017, or their top books from the past year. As someone who likes to read and keep track of what I read, it is fun to see what other people are reading as well.

Here is my list from 2017:

  1. Salt to the Sea, by Ruta Supetys
  2. Jonah: God’s Scandalous Mercy, by Kevin J. Youngblood
  3. Wild in the Hollow: On Chasing Desire & Finding the Broken Way Home, by Amber C. Haines
  4. Kingdom Come: Embracing the Spiritual Legacy of David Lipscomb and James Harding, by John Mark Hicks and Bobby Valentine
  5. City of Thieves, by David Benioff
  6. The Case for Easter: A Journalist Investigates the Evidence for the Resurrection, by Lee Strobel
  7. Digging Deeper Into the Word: The Relevance of Archaeology to Christian Apologetics, by Dale W. Manor
  8. Paul, by Edgar J. Goodspeed
  9. Babe: The Legend Comes to Life, by Robert W. Creamer
  10. Truth Speaks to Power: The Countercultural Nature of Scripture, by Walter Brueggemann
  11. The Need For College Ministry: Awakening the Church to One of the Most Receptive Mission Fields in the World, by Neil Reynolds
  12. The Phantom Tollbooth, by Norton Juster
  13. The Rule of Faith: A Guide, by Everett Ferguson
  14. Hear Me Out, by Philip Jenkins, et. al
  15. All The Light We Cannot See, by Anthony Doerr
  16. The Teammates: A Portrait of a Friendship, by David Halberstam
  17. Radical Restoration: A Call for Pure and Simple Christianity, by F. LaGard Smith
  18. Murder at Fenway Park, by Troy Soos
  19. Little League Confidential, by Bill Geist
  20. The Big Four, by Agatha Christie
  21. The Sticky Faith Guide for your Family, by Kara Powell
  22. Velvet Elvis: Repainting the Christian Faith, by Rob Bell
  23. A Biblical Pattern for Church Growth: A Study of Ephesians 4.1-16, by Earl Lavender
  24. With the Old Breed, by E. B. Sledge
  25. Ballplayer, by Chipper Jones with Carroll Rogers Walton
  26. Hillbilly Elegy, by J.D. Vance
  27. Lead Small: Five Big Ideas Every Small Group Leader Needs to Know, by Reggie Joiner and Tom Shefchunas
  28. The Didache
  29. First Apology, by Justin Martyr
  30. Against Heresies, by Irenaeus*
  31. Prescription Against Heretics, by Tertullian
  32. The Stone-Campbell Movement, by Leroy Garrett
  33. On First Principles, by Origen*
  34. Oration in Praise of the Emperor Constantine, by Eusebius
  35. Conference 1, by St. John Cassian
  36. The Rule of St. Benedict
  37. The Trinitarian Controversy, ed. by William G. Rusch*
  38. Ten Tips To Preaching To Students, by Frank Gil
  39. Confessions, by Augustine*
  40. The Distraction Slayer, by Michael Hyatt
  41. The Christological Controversy, ed. by Richard A. Norris, Jr.*
  42. I Had a Hammer: The Hank Aaron Story, by Hank Aaron with Lonnie Wheeler
  43. Proslogion, by Anselm of Canterbury
  44. Why God Became Man, by Anselm of Canterbury
  45. Gorky Park, by Martin Cruz Smith
  46. The Bridge of Sighs, by Olen Steinhauer
  47. Harry Potter and the Sorcerer’s Stone, by J.K. Rowling
  48. Youth Ministry in a Post-Christian World: A Hopeful Wake-Up Call, by Brock Morgan
  49. The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation, by Justo L. González
  50. Harry Potter and the Chamber of Secrets, by J.K. Rowling
  51. Advent: Seasonal Readings, by N.T. Wright
  52. Your First Two Years in Youth Ministry, by Doug Fields

A few major observations before I talk about a couple of specific books:

  • My reading total increased from 51 books in 2016 to 52 books in 2017. And this included a couple of very large volumes of 700-800 pages.
  • I really enjoyed my reading in 2016, and felt that 2017 was a little bit of a step down. My Top 10 books for the year are highlighted in bold above, but there are several in the list above that did not make that cut that I still enjoyed.
  • My reading was a little more varied this year, which probably reflects that I wasn’t in grad school until August, and thus had more free time to read what I wanted.

Some of my favorite books for 2017.

Regarding my Top 10 books for the year, here are some brief thoughts on those (presented in order of when I read them, not ranked 1-10):

  • Salt to the Sea, by Ruta Sepetys: This is a novel, set in the closing days of WWII, with the interesting narrative device of four different characters who alternate as narrators with different perspectives and individual stories that converge into the main plot of  he book. The characters are interesting, the story is compelling, and the short chapters made it a compelling read that was hard to put down.
  • Kingdom Come: Embracing the Spiritual Legacy of David Lipscomb and James Harding, by John Mark Hicks and Bobby Valentine: Maybe this is cheating because this was actually a re-read for me, but Kingdom Come was still one of my favorite books of the year. As regular readers of this blog are aware, I am a bit of a Restoration Movement history buff, and this book does a great job of telling the stories of two second generation Restoration leaders, and suggesting ways in which embracing some of their ideas can be beneficial to Churches of Christ moving forward.
  • The Rule of Faith: A Guide, by Everett Ferguson: This is a short book, but somewhat dense, and it provides a series of excerpts from early church fathers in which they describe the “rule of faith”—the basic content of Christian belief that had been received from the apostles. This was not a formalized creed that would later be required for catechumens or accompany baptism, but was simply the basic contours of Christian orthodoxy that had been handed down from one generation to the next. This is a fascinating read especially for those who (like me) believe that Christian unity is important, that unity must be based on at least some certain common beliefs, and that those beliefs should be present in the early, historical manifestations of Christianity.
  • Radical Restoration: A Call for Pure and Simple Christianity, by F. LaGard Smith: Smith is always worth reading to me, because he is such a keen and original thinker. This book is especially intended for those who see the value in attempting to emulate the practices of the early church, and boldly confronts a lot of current practices that would be very foreign to the biblical worldview. I actually wrote about this book a bit earlier in the year, and described it as an “endearing combination of brilliant insights and prolonged axe-grinding,” which I still think is the best description I can give it.
  • The Sticky Faith Guide for Your Family, by Kara Powell: I have written about Sticky Faith (the “parent” of this book) many times over the years, and this is a worthy companion to the original volume. Based on the same research, it is slightly different in emphasis: if Sticky Faith is 2/3 theory and commentary and 1/3 practical ideas, The Sticky Faith Guide for Your Family is the reverse. Simply put, it is filled with ideas of practical steps you can take at home with your kid to build a faith that will “stick” with them throughout their lives.
  • With the Old Breed, by E. B. Sledge: This is a WWII memoir that focuses specifically on the Pacific Theatre. The battle accounts are a punch in the gut, but Sledge provides thoughtful reflection throughout as he wrestles with the horrors of war while maintaining the necessity of it, at times.
  • Hillbilly Elegy, by J.D. Vance: This book has been criticized in some quarters, and perhaps rightly so in that at times it paints with too broad a brush, and perhaps make claims that can’t truly be justified based on the anecdotal evidence of one family. At the same time, the story is remarkably poignant, and undoubtedly unveils important truths about certain swaths of American society. As the descendant of Ozark hillbillies, the story certainly resonated with me.
  • I Had a Hammer: The Hank Aaron Story, by Hank Aaron with Lonnie Wheeler: I tend to like baseball biographies and have read several over the years, but this was one of the better ones. From Aaron’s unflinching evaluations of his teammates, to his discussion of his transformation into a true home run hitter, to his singleminded focus on race, I found this to be a book filled with new and fascinating information. In particular, despite being a baseball history buff and a lifelong Braves fan, I had never realized the degree to which Aaron considered himself a race man, with the specific task of carrying on the legacy of Jackie Robinson.
  • The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation, by Justo L. González:  I took a church history course as part of my grad school program this past fall, and this was one of the texts we used. You can probably find something to quibble with in any text that covers 1500 years, but on the whole I thought this provided an excellent overview and was an enjoyable read. I am a nerd, but I don’t generally sit around reading textbooks, but this one was so good that I even went back and read chapters that weren’t assigned. If you are looking for a thorough and solid overview of church history, I highly recommend this book.
  • Your First Two Years in Youth Ministry, by Doug Fields: This is a youth ministry classic, and shame on me for reading it after being a youth minister for a decade! I was still able to learn new things from it, but boy, I wish I would have read it back when I started. This is simply a must-read for any new youth minister (or foolish veteran like myself who missed it early on!).

So, that was my reading for 2017. For comparison’s sake if you are interested, you can see my reading lists from previous years:

I have already laid out the first 15 or so books that I am hoping to read in 2018, and after I (knock on wood) graduate in May, I should have more control over how I choose to spend my reading time. I am looking forward to that.

What are some of the best books you read this past year?

*Books that I did not read in their entirety, but read significant portions of.

Book Review: Youth Ministry In A Post-Christian World

I recently completed Brock Morgan’s Youth Ministry In A Post-Christian World: A Hopeful Wake-Up Call, and wanted to write a brief review.

Morgan’s basic premise is that the America we live in is now a post-Christian society and as such, requires different patterns and practices of youth ministry to be successful. Morgan is not an ivory tower speculator, but a youth ministry veteran who is in the trenches, and speaks from his own experiences.

There were certain elements of the book that didn’t connect with me. First, as a youth minister in semi-suburban Arkansas, the students I work with are less post-Christian than those Morgan describes in Greenwich, Connecticut. That doesn’t mean Morgan is off-base or an alarmist (more realistically, the trends he describes are just 5-10 years around the corner for me), but it did make part of his material seem foreign to my context.

Second, the author seems like a great guy, and the stated subtitle of the book is “A Hopeful Wake-Up Call,” but the reality for me was that as I read the book, it made me feel incredibly inadequate as a youth minister. I’m sure this was not the author’s intention and is probably more of a reflection of my own tendency to be overly hard on myself, but the repeated feeling of, “This is not the way I do youth ministry; I must be terrible” was not a pleasant one.

Third, a few times throughout the book, the author used some course language that I didn’t have a lot of patience for. It wasn’t pervasive, and some might be inclined to roll their eyes that I even mention it, but I have never had much use for Christian leaders using bad language—especially for those who work with teens.

Finally, there were some statements and sentiments sprinkled throughout the book that I wasn’t crazy about, and I’ll give a couple of examples. At one point, Morgan relates a story where he and another minister teach a student that religion is man-made, while spirituality is from God. There are certainly a lot of man-made trappings that can obscure and distort religion, but this is a tired, false dichotomy that gets on my nerves, and is contradicted by Scripture (James 1.27). In another place where Morgan discusses how grace should lead us to act, he makes the statement that grace teaches us to say no to discipline. One thing I have found as a youth minister is that there are a lot of times where I can show grace by not responding harshly to every instance of misbehavior. But grace is not antithetical to discipline; discipline is an essential element of discipling people (see the connection in the two words?!). These are just a couple of examples, but represent that there were several times throughout the book where I read something, narrowed my eyes, and thought, “I’m not too sure about that.”

Having gotten the negatives out of the way, I want to clearly say this: Morgan is an insightful thinker and there were many places in the book where I thought he hit it out of the park. Here are some of my favorite quotations:

Our students are growing up in a pluralistic society that’s much different than the world in which you and I grew up. And if you’re smack-dab in the midst of adolescence and your top goals are to fit in and not stand out, to be different by being just like everyone else, then the acceptance of all things is an important value to have. (27)

Christendom is now dead, and we need to get over it. (30)

In a post-Christian world, no value is placed on the Sabbath, so our children have some scheduled activity seven days a week. This has created the most anxious and stressed-out generation in history. (41)

I’d hate to think that people aren’t open to Jesus because we’re perceived as not being open to them. (82)

For many people, the church is a place that says, “If you don’t believe what we believe, vote how we vote, and take the same stand on issues that we take a stand on, then you don’t belong.” I believe God is calling us to bigger things and a more humble posture. He is calling us once again to trust the Holy Spirit. To trust that he will work out the minor things of the faith in the lives of our students.” (83)

Unanswered questions open us up to the bigness of God. When we offer pat answers to complex questions, we shrink God down to our level. (89)

Hiring a 22-year-old and paying that person an extremely low amount of money to disciple students apart from the church has an effect. Many students graduate from the youth group and simultaneously graduate from their faith. (127-28)

What if students began getting their identities from being a part of the church rather than being apart from the church? (129)

All in all, this is a work that I would certainly recommend to youth ministry workers. The reality is that 21st century America is increasingly a post-Christian society—if your context (like mine) isn’t quite there yet, it will be soon. We can pretend this isn’t reality, continue to do things in the same old ways, and then wonder why we are increasingly ineffective, or we can begin to think through the issues that Youth Ministry In A Post-Christian World discusses. I would prefer to do the latter, and was thankful for this guide.

Abolition & the Stone-Campbell Movement: James O’Kelly’s Essay on Negro-Slavery

I have written before about the unfortunate fact that there were some Christians in the antebellum South who used the Bible to justify the practice of slavery. I argued that they were wrong to do so on at least two grounds:

  1. They failed to see a distinction between the ancient slavery described and regulated in the bible and the race-based chattel slavery of the U.S. colonies and Southern states that was basically “man-stealing,” something the Bible expressly forbade (Exodus 21.16).
  2. They failed to see the profound argument set forth by Paul in the Letter to Philemon. Here, he does not seek to abolish all slavery in the Roman Empire, but instead seeks to get one man to understand the radical implications of the Christian message: slave owners should view their slaves as Christian brothers and sisters (or at least, as potential brothers and sisters) in the family of God, and to treat them accordingly. In such a family where all are equally servants of God, there is no place for slavery.

Thankfully, many Christians were not wrong on these points, and were actually at the forefront of the fight for the abolition of slavery. One prominent abolitionist (in fact, he was one of the first clergymen to write an anti-slavery publication) was James O’Kelly (1735-1826), who is of particular interest to me (and many of my readers) because of his connection to the Stone-Campbell Restoration Movement.

O’Kelly was a circuit-riding Methodist preacher in North Carolina in the 1770s and 1780s. O’Kelly withdrew from the Methodist Church in 1792 over matters of church polity, and founded the Republican Methodist Church, which later became a part of the Christian Connexion. Some of the members of this group later became a part of the Stone-Campbell Movement (though O’Kelly himself died before the Stone and Campbell groups united). You can read more about him here.

In 1789, O’Kelly wrote Essay on Negro-Slavery, in which he published his strong anti-slavery views. Abilene Christian University has a digital scan of this work available for free download, and I enjoyed reading this short publication last summer. O’Kelly writes forcefully and well. I have included some quotations from the work below, along with some of my own thoughts.

First, O’Kelly didn’t actually desire to write about such a topic, but felt compelled to do so:

“Not that I looked upon it as difficult to prove the injustice of slavery, for a man of half sense can see that; but I was reluctant to become an author. Yet the word of the Lord, whenever I thought of declining, would burn like fire in my bones, and rob me of my sleep.” [“To the Reader”]

He seeks to help his audience feel empathy, as he describes the horrible practice of the breaking up of families in slave markets, and the inhumane treatment that slaves at times received from their masters:

“O husbands, who have tender wives and precious children, can you acquiesce with a law that tolerates a practices so inhuman, which enslaves human creatures who have as much right to their natural liberty as to their common air?” [9]

“A master who drank to excess, one morning, lately, took his man-slave, and hoisted and weighed him by a tobacco-beam fixed between his legs, another standing on the beam to increase the pain; beat, cut, and lashed him, till the blood poured down in streams: the slave begged for mercy, but in vain; then spake in a soft manner to the tyrant, saying, master, you have killed me. He then lifted up his eyes to Heaven and expired.” [9]

Beyond an emotional level, O’Kelly addresses the issue of slavery from a theological perspective:

“When GOD called Abraham (Gen. xii) he preached the gospel to him, saying, “In thy seed all the nations of the earth shall be blessed,”—Africa not excepted.” [15]

“The Son of GOD did not come to destroy lives, but to save. Neither did he come to enslave men’s persons, but to preach the great jubilee. Involuntary slavery directly opposes the benevolent purposes of the Christian religion. The Christian religion is the pure undefiled religion, gathering proselytes from every nation into one fold. The Christian, who through the Spirit hath received a divine nature, even the mind of Christ, hath learned of his great master to be meek to his countrymen, neighbors and brethren, and the inhabitants of the remotest regions as well as of the nearest. He calls no man common or unclean. He is like his Father and his Master, whose sun shines upon the evil and the good, and who sends rain on the just and the unjust.” [17]

O’Kelly also does not shy away from the difficult issue of the practical consequences of emancipation. With blacks subjugated for so long and deprived of education and a means of building up personal wealth, what would happen to them if they were suddenly freed? O’Kelly acknowledges this problem and suggests that a gradual emancipation would be best, but with the clear understanding that the very people who have created this problem through enslaving others need to be involved in helping former slaves to live as independent, self-sufficient free people:

“You say, “they are poor and having to begin upon, how can they live, if free?” This objection is stronger than all. They are the poorest people that mine eyes ever saw. you shall take every rag of clothing that is on a thousand, and put them in the road as free plunder, and hardly a free-man would alight from his horse to pick them up! But why such poverty? Where is all their labour that you have got? Your objections make your injustice only more glaring. You are the cause of their poverty. Will you rob a man of his all, and then out of pity make a slave of him, because he has nothing to begin upon? Perhaps the grand objection lies here. “What shall we do?” Only let a gradual emancipation commence, from the pure love of GOD and man in our christian brethren, and that glorious example will influence the civil powers. Reward them for their labour; encourage good behaviour; subject them to your laws; let them have interest to study, and our country will not want hands to till the earth with comfort; their minds will be no longer so contracted: the activity of the magistrates will suppress the flagitiousness of white and black. The natural genius of the people will soon appear.” [26]

“If your present situation is such that you cannot liberate your captives without defrauding your creditors, or reducing your family into deep distress; acknowledge the wrong detention, converse with your dear preachers who feel for you, and emancipate them in a more gradual manner; and we shall rejoice in your sincerity, and acknowledge you as dear brethren in Christ.” [31]

 

In many ways this was not an enjoyable read, as it described and decried a terrible practice in a dark period of our national history. However, it was inspiring to read the thoughts of someone like O’Kelly who, thoroughly infused with the principles of the Gospel, was willing to buck the trends of his time and take a stand for justice and righteousness. Furthermore, the knowledge that he was in some sense a spiritual ancestor of mine was a simultaneous source of pride and hope.

Radical Conversion(?)

I recently finished reading Radical Restoration by F. LaGard Smith, and found it to be an endearing combination of brilliant insights and prolonged axe-grinding. However, one quotation in particular really struck me:

The pernicious effects of a spiritual body composed mostly of second-generation Christians whose early-youth baptisms were, in the main, more convention than conversion are more spiritually devastating than we might ever imagine. Why are we not more evangelistic? Because we ourselves were never radically converted. Why do spiritual matters not hold center place in our busy, work-a-day lives? Because a merely “mentalized” faith can too easily become a compartmentalized faith. Why are we just as materialistic, worldly, and secular as our irreligious (or religious!) next-door neighbors? Because we have been duly initiated into a worldly church, but never properly introduced to an other-worldly Kingdom.

(p.42)

I have had discussions before about how adult converts perceive a lot of things differently than those who have “grown up in the church,” but never before had I really considered the effect of having churches comprised largely of second (or third, or fourth) generation Christians who became Christians largely as a matter of convention: it was just what they were raised to do.

Before I go any further, I should point out what a tremendous blessing it is to be raised in the church, and to have Christian parents who are devoted to the idea of passing faith on to their kids. So please do not hear me as saying that it is a bad thing to be raised in the church. It is not. But at the same time, I think there is a lot of validity to what Smith suggests above. In biblical examples of conversion (think, for example, of Saul of Tarsus), we see a radical change in people when they come to know Jesus. Their lives are very different than they were previously.

When I look at my own life, I see a very different story. I can never remember a time when I didn’t know Jesus. I was a good kid who tried to do good things. To be sure, I had sin in my life, but becoming a Christian didn’t entail a massive lifestyle change. In fact, the main difference in my life that I can remember is that following my baptism and commitment to Christ, I began taking Communion on Sundays! The point that I’m trying to make here is not that partaking of the Lord’s Supper is not important (it is), but rather, to underscore that my life was not significantly different than it had been previously: my life course was not radically altered by my decision to become a Christian.

Last fall, I attended a youth conference where the speaker did an excellent job of making the point that before you are prepared to share the Story of Jesus, you need to understand and be able to articulate how the Story has impacted your own life. A helpful way to verbalize this is simply by completing the statement, “Before Jesus, I was ____________; now I am ____________.” The problem is, based on my conversations with a lot of students raised in the church, they are unable to determine any difference! They can’t tell how their lives changed after they became Christians. This is a big problem.

This problem is further underscored by my conversations with young people prior to their baptism. Especially with younger kids, I always want to ask something like, “How will your life change once you are a Christian?” Generally, they have no idea!

Truly, I think Smith has hit upon a major issue, and I think the implications of this issue are, perhaps, as significant as he makes them out to be. The reality of “Christians” who look entirely too much like the world is pervasive in American Christianity, and maybe this is the root of the problem: people are not truly being converted.

That necessarily leads to the question, what should we do about it? Honestly, I am not sure, but here are three tentative suggestions:

Talk to kids about the cost of discipleship before they make a commitment to Christ. Becoming a Christian is not about joining a social club, or slightly cleaning up your spiritual self. It constitutes a radical change of dying to self and following Jesus instead. Increasingly, I try to have these sorts of conversations with children and teens who express a desire to be baptized in an order to get them to see (even in a limited way) the magnitude of the commitment they are making.

As the Church, do a better job of embodying the radical expectations of Jesus. How are young people going to figure out how to live as salt and light in the world if older Christians are not modeling this sort of lifestyle for them? If we have long-time Christians…and elders…and ministers who are markedly worldly in their thinking and practice, how will our children move beyond that. Read the Sermon on the Mount: Jesus demands radical living. Isn’t it about time that we hold ourselves up to the standards that Jesus sets for following Him?

Make the conversion experience more of an event. If becoming a Christian is the most important decision that one makes (and I absolutely believe it is), shouldn’t we make a really big deal about it? People go through great time and expense planning weddings, birthday parties, retirement parties, etc., because we recognize that these are significant milestones that deserve to be celebrated. I realize that because of the nature of conversion (people make a commitment in the moment), the same sort of upfront planning might not be possible, but couldn’t churches plan celebrations after the fact? Couldn’t we eat together and sing and talk and laugh and celebrate the new birth that has happened, and talk about the reality that everything has now changed? Couldn’t we, at least within our church fellowships, pay more attention to celebrating baptismal birthdays than physical birthdays?

Perhaps these are helpful suggestions; perhaps not. For my part, I am convinced that Smith has struck upon a legitimate problem, so certainly something needs to be done.

Thoughts on The Shack

A decade ago or so, The Shack was a best-selling book. Millions of people read it, and many, many of those who did had strong opinions about it. For some, it was a wonder-working book, which offered healing for times of grief. For others, it was nothing short of heresy, portraying theologically dangerous ideas about the nature of God and salvation.

Fast forward ten years, and not much has changed: The Shack is now a blockbuster film, but the response to it has been largely the same: amazing or blasphemous. I have had people ask what I think about the story, and I have witnessed some of the discussion, and while I won’t try to convince you to love or hate The Shack, I would like to offer a third perspective.

My Story

I read The Shack for the first time in 2009, and when I did, I wasn’t impressed. There were some good elements to the story, and I found a few quotations that I liked, but I thought the book had major theological problems which were a big hang-up for me. If you’re interested, you can read a review I wrote back in 2009.

In the fall of 2014, I took a grad school class called Providence and Suffering, and The Shack was one of the texts that we were required to read for the class. Honestly, I was disappointed, because I had read the book before and largely dismissed it, and wasn’t thrilled to be reading it again. But I did read it again, and was surprised at what I found: the theological problems were still there, but they didn’t capture my focus in the same way. Instead, I read a powerful story of sin and suffering, and a God who loves us in spite of those things even when it feels like He doesn’t.

What changed between 2009 and 2014? It wasn’t that a new edition of the book came out that ironed out the theological difficulties; the text was the same. What changed was me.

When I read the book the first time, I was a 25 year-old minister who pretty much had it all figured out. In a lot of ways, I hadn’t experienced a whole lot in life, and I certainly hadn’t experienced any significant suffering. I “knew what the Bible taught,” was bothered by some of the finer theological points of the book, and basically, wrote it off.

When I read the book the second time, I was a 31-year old minister who had learned a lot in the intervening 5 1/2 years, and most of all, had learned that I absolutely did not have it all figured out. My wife and I had suffered through the heartbreak of miscarriage, and had been absolutely devastated by our beloved daughter’s diagnosis of a severe genetic condition that would greatly affect her life. I had learned much, much more about the Bible than I knew previously, and while my theological convictions remained (and, in fact, were deeper in many ways), I read the book in a completely different light. This time, I saw The Shack as an insightful and touching parable about suffering, and how God loves us in the midst of it.

Two Practical Considerations

Really, you can feel however you want to about The Shack, but here are some thoughts to consider:

The Shack is a parable; it is not a systematic theology. Parables are meant to make a point, but they are not meant to be pressed in their details. Even parables of Jesus can convey theologically inaccurate ideas if they are pressed in ways that they are not intended. If you go to The Shack looking for rigorous exposition of biblical theology, you are looking in the wrong place. That doesn’t mean The Shack is theologically perfect (it’s certainly not), but that’s also not its purpose.

Maybe The Shack is not for you. People are different, and that means that different things “speak” to different people differently (I wanted to see how many times I could use the word “different” in a sentence). If you are hung up on the theology, that’s fine; don’t read the book or watch the movie. But for some people, I think The Shack can be a powerful reminder that God cares for them deeply, even (especially?) in their suffering. I don’t think The Shack was for me the first time I read it; it was the second time.

So, those are my thoughts. Ultimately, I think there are a lot of more pressing issues for Christians to get riled up about than the orthodoxy of what is, in my opinion, a therapeutic parable. For my part, having read the book twice, I don’t feel a great need to see the movie (and honestly, am not eager about the emotional burden that I know will accompany my watching it), but I’ll probably catch it on Netflix in a couple years.

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