Geoff's Miscellany

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Four Questions to Instantly Improve Your Reading

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Mortimer Adler says that the core of good reading can be expressed in these four questions the reader asks a piece of writing:

1. WHAT IS THE BOOK ABOUT AS A WHOLE? You must try to discover the leading theme of the book, and how the author develops this theme in an orderly way by subdividing it into its essential subordinate themes or topics.

2. WHAT IS BEING SAID IN DETAIL, AND HOW? You must try to discover the main ideas, assertions, and arguments that constitute the author’s particular message.

3. Is THE BOOK TRUE, IN WHOLE OR PART? You cannot answer this question until you have answered the first two. You have to know what is being said before you can decide whether it is true or not. When you understand a book, however, you are obligated, if you are reading seriously, to make up your own mind. Knowing the author’s mind is not enough.

4. WHAT OF IT? If the book has given you information, you must ask about its significance. Why does the author think it is important to know these things? Is it important to you to know them? And if the book has not only informed you, but also enlightened you, it is necessary to seek further enlightenment by asking what else follows, what is further implied or suggested.

How to Read a Book by Mortimer Adler

Most people never even ask the first or second questions and especially not the third. We live in an age of ever increasing memery and propaganda. May you and yours always read carefully.

Book Review: Jordanetics by Vox Day

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Jordanetics by Vox Day

Vox is a guy who probably needs no introduction. If there is some kind of controversy involving the internet and its intersection with political ideology, Vox has something to say about it. His main writing efforts have been aimed at fiction, but he also writes political philosophy, general philosophy, and economics books. His writing is prolific, to say the least, and he’s fairly bright. When I discovered he wanted to take on Jordan Peterson, I figured it would be a fun read. Regarding Peterson, I started out a big fan because he talked about the value of free-speech, tried to speak about the mythopoetic value of the Biblical stories (which is valuable for Christians and non-Christians alike), used observations from evolutionary psychology, and tried to help young people obtain some degree of future orientation (though there has been a study of the future authoring program showing smaller or no effect size).

The Good

Vox cites a great deal of Peterson’s own material to make his case that Peterson is insane, narcissistic, and ignorant. The most damning citations were from Maps of Meaning, the Peterson book I read some of first (but started in interesting sounding chapters). What I hadn’t done was read it entirely. You can find a PDF of it here. I recommend you open the pdf and search for this phrase, “compacted into something resembling a large artist’s paint-brush”. That this paragraph, recounting one of Peterson’s disturbing dreams, made it into the book past editing is crazy. That Peterson had this dream is even crazier. And that he put it into the book on purpose is just damned weird. That Vox took the time to read the whole thing is nuts. I’ve read lots of big books, but after I read 12 Rules for Life and listened to Peterson’s Bible lectures, and his podcasts with Rogan and a few others, I realized that there was more to Peterson than I had initially thought, and not in a good way. Vox provides more than enough evidence to indicate that Peterson often speaks on topics he has not sufficiently studied (the prime example is when Vox pointed out that Peterson was wrong about Jewish IQ and representation in American media and politics, even Jewish folks on Twitter said that such representation was the result of more than IQ), is mentally ill by his own admission, and tends to universalize even highly eccentric personal experiences to provide advice to the masses.

An important element of the book is Milo’s foreword which exposes a major lie of Peterson’s. It’s that kind of lie (two of them really) that makes me much more suspicious than I was. That and the Joe Rogan podcast where Peterson claimed to have been 25 days with no, literally, NO sleep, made me think that he plays fast and loose with the truth more frequently than I’m comfortable with. And I’m from south Texas. I understand tall tales, where accuracy is sacrificed to make a story faster, bigger, or more exciting. But people don’t double down and insist on the truth of their exaggerations. Peterson, when I heard him on Rogan, claimed he couldn’t debate Sam Harris (a jobber of an intellectual) effectively because of his 25-day bout of sleep deprivation. As an aside, chapter 17 has some partly positive, partly critical comments on the carnivore diet:

The good news is that Mikhaela not only survives her long battle with mental and physical illness, she goes on to marry, have a child, and even to launch a career as a dietary con woman overselling the merits of an Atkins-style meat-only diet to cure a long litany of mental and physical ills, including, but not limited to: inflammation, gum disease, rheumatoid arthritis, autoimmune disease, excess weight, brain fog, anxiety, diabetes, ankylosing spondylitis, other types of arthritis, high blood pressure, depression and fatigue.

Considering what the young woman has been through, even a hardened skeptic like myself cannot find the necessary wherewithal to criticize or condemn her. And given the current percentage of the American and Canadian publics that are dangerously obese, it can be convincingly argued that whatever the shortcomings of the Mikhaela Diet might be, the benefits it has to offer a dangerously overweight society stuffing itself on far too many carbohydrates and sugars significantly outweigh them.

There is some evidence in favor of the carnivorous diet. I have a post I’ll eventually finish attempting to answer this question, “Can a human survive and thrive on a carnivorous diet?” But in the meantime, Meat Heals, Just Meat, and /R/ZeroCarb have some good resources on the diet. It’s not for everybody, but the health benefits are real.

While I’m not entirely persuaded by Vox’s final chapter claiming that Peterson’s teaching is all tares and no wheat, I am persuaded that there are better avenues for helping young men grow up without asking them to forsake all group-identity (which is insane).  For instance, one could read Proverbs, Marcus Aurelius’ Meditations, and many other great books for men.

The Bad

The book has a lot of grammar errors. But Castalia crowd-sourcing to edit ebooks before hard-copies are released. It’s annoying, but not damning. On a rhetorical end, Vox probably spends too much time connecting Peterson’s ideas to Gnosticism and the occult (not that the connections aren’t real) for the book to connect. Vox also, rightly, argues against Neo-Babelism (or globalist hegemony), but those concerns, I suspect, will seem esoteric to a larger potential audience who needs to know that Peterson isn’t as useful a resource as supposed.

His audience is so big, I suspect because he’s actually as much a media creation as Sam Harris is. Regarding Harris:

When Sam Harris first began to promote his first book (before anyone knew he would become popular) a writer for The Simpsons introduced Harris to a contributing editor at Harper’s Magazine and a longtime contributor to The Atlantic and The New Yorker. They became friends.

Regarding Peterson (from the forward to 12 Rules for Life:

The first time I met Jordan Peterson was on September 12, 2004, at the home of two mutual friends, TV producer Wodek Szemberg and medical internist Estera Bekier. It was Wodek’s birthday party. Wodek and Estera are Polish émigrés who grew up within the Soviet empire, where it was understood that many topics were off limits, and that casually questioning certain social arrangements and philosophical ideas (not to mention the regime itself) could mean big trouble…

Wodek is a silver-haired, lion-maned hunter, always on the lookout for potential public intellectuals, who knows how to spot people who can really talk in front of a TV camera and who look authentic because they are (the camera picks up on that). He often invites such people to these salons. That day Wodek brought a psychology professor, from my own University of Toronto, who fit the bill: intellect and emotion in tandem. Wodek was the first to put Jordan Peterson in front of a camera, and thought of him as a teacher in search of students—because he was always ready to explain. And it helped that he liked the camera and that the camera liked him back.

In other words, while Peterson needs to be intellectually humbled, it’s important to recognize that his audience is disproportionately large due to media efforts in his favor (this is kind of paradoxical because Peterson receives huge quantities of unfair press, especially for a guy who is basically liberal). Because of this, certain elements of his audience who needed an alternate point of view with a proposal for alternate voices won’t find it in the Vox book. On the other hand, just like pastors might benefit from reading the Peterson book, they might also benefit from reading Vox’s book to help them steer their charges in a more positive direction.

Conclusion

Overall, it was a good read. Vox is a nationalist, which is a reasonable political position, but it is much vilified. That comes up in the book, it may make it unpalatable for you, but sometimes medicine taste bad.

 

Appendix: Vox’s Translation of the 12 Rules

  1. Stand up straight with your shoulders back.
    The First Principle of Jordanetics: Be mediocre.
  2. Treat yourself like someone you are responsible for helping. (Why won’t you just take your damn pills?)
    The Second Principle of Jordanetics: God is the balance between Good and Evil.
  3. Make friends with people who want the best for you.
    The Third Principle of Jordanetics: Leave the wounded behind to die.
  4. Compare yourself to who you were yesterday, not to who someone else is today.
    The Fourth Principle of Jordanetics: Your head is the only truly safe space.
  5. Do not let your children do anything that makes you dislike them
    The Fifth Principle of Jordanetics: Do not excel, because excellence endangers the balance.
  6. Set your house in perfect order before you criticize the world.
    The Sixth Principle of Jordanetics: Inaction is always preferable to action.
  7. Pursue what is meaningful (Not what is expedient)
    The Seventh Principle of Jordanetics: To reach Heaven above, you must descend into Hell below.
  8. Tell the truth–or, at least, don’t lie.
    The Eighth Principle of Jordanetics: You can speak a new world into existence through your lies.
  9. Assume that the person you are listening to might know something you don’t.
    The Ninth Principle of Jordanetics: Dominate the conversation and control the narrative by keeping your mouth shut.
  10. Be precise in your speech.
    The Tenth Principle of Jordanetics: Transcend the material world and very carefully choose the words that will alter this reality.
  11. Do not bother children when they are skateboarding.
    The Eleventh Principle of Jordanetics: Heal the world by assimilating its evil.
  12. Pet a cat when you encounter one on the street.
    The Twelfth Principle of Jordanetics: To lift the world out of Hell, you must be willing to accept its pain and suffering into yourself.

I’m not certain all of these are adequate translations of Peterson’s ideas. Principle 10 is accurate if you take Peterson’s definitions of truth elsewhere stated into account. That’s fairly damning. I think that principle 2 is more rescuable than Vox tries to claim, even if Peterson bungles the delivery. The Bible frequently uses the metaphor of “watching over” which is a leadership term, to speak of overseeing/watching over your own life, soul, heart, and so-on. And Vox is right about rule 3. Peterson gives no helpful advice about how to distinguish between genuine friends in a hard spot and people who just destroy you by increments. Vox supplies no solution to this, but he never claimed to. I think that the Bible, with some help from Aristotle and Aurelius end up showing us how to navigate such perilous waters. For instance, Aristotle speaks of “perfect friendship” which is friendship for the sake of growing in virtue. The Bible speaks of the kingdom of God in these terms (of Israel in the OT and the church in the NT). Jesus also says that it is appropriate to criticize others after you criticize yourself (Matthew 7:1-5), and that rebuke and potential excommunication are necessary components of church-life (Matthew 18). Paul says that corrupting influences aren’t worth the risk to your own character (1 Corinthians 15:33). Psalm 1 reminds us that it’s better to be influenced by the law than by sinners, scoffers, and such. The book of Proverbs tells us over and over that men with bad tempers make bad friends. And Marcus Aurelius reminds himself that “people are your proper occupation.” All of this is to say, one can think of Christian ways to love somebody (in the sense of wishing them well and doing them some good) without letting them influence you, waste your time, or ruin your family.

Book Review: Poor Richard’s Retirement

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Aaron Clarey, Poor Richard’s Retirement: Retirement for Everyday Americans

Aaron Clarey is a consultant and independent economist who writes books that are meant to help young men and women make wiser financial choices. His approach is no nonsense, gruff, and often cynical. But despite seeming like a complete jerk, his advice which is free on his blog or youtube channel clearly comes from a big heart (for sensitive users or those who may listen w/children around, he does curse a lot). This is evident when he, for instance, criticizes parents who don’t spend a great deal of time with their children (this is a common thread in his books and podcasts and I only listen to them a couple of times a year).

I disagree with a great deal of his material, but it’s because he’s not religious and I’m a Christian. But his grasp of markets, how they work, and what personal steps are necessary for success are second to none.

That being said, if you’re a millennial, especially one who graduated college between 2007-2010, you’ve probably wondered how in the heck you could ever retire. If so, Clarey’s book has everything you need. It contains a helpful explanation of steps one can take in order to get ready for retirement, but does something a great many similar books don’t do. He reframes what it means to live a life of meaning with a personal sense of significance. The book amounts to a sort of secular explanation of Jesus’ saying that we should “…take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”

I think the argument he makes, though it veers toward cynicism is worth reading in full because of its rhetorical effect. So I won’t explain it.

The practical tips he gives are excellent. His solution to the problem of retirement is ultimately satisfying (more on that below). And he does run some of the numbers comparing costs in previous generations of those of ye olde current year in a way that is helpful and potentially guilt inducing.

Worthwhile quotes:

  1. Understand this and understand this clearly. Most two-income families are: Outsourcing the upbringing of their own children To complete strangers Passing up on seeing their children grow up So BOTH parents can work jobs they don’t like While suffering commutes that keep them from their families AND stressing themselves out in the process. (47)
  2. We engage in the rat race, pursuing pointless educations, for taxing careers, life-wasting commutes, just to buy stuff, pointless material things, while abandoning anything and anybody that really matters in life.  It’s the cause of the majority of divorces in the country, the majority of unvisited parents in nursing homes, and is ultimately responsible for all the country’s financial problems.  And to throw the burden of saving for retirement on top of Americans’ inability to just keep it together, only makes an already-miserable situation impossible to bear. (48-49)
  3. It is a full – time job to go and seek out new and interesting people who are going to make your life worth living. (134)

Conclusion

Ultimately, Clarey’s essay on retirement is an admirable little book in that it accomplishes three things:

  1. Instructs you not to retire.
  2. Tells you how to retire.
  3. Subverts the present day value system.

With respect to number three, I’ll wax philosophical. One of the reasons that a capitalist style economy can work is if Adam Smith’s moral sentiments are assumed. Capitalism helps provide a wide degree of freedom to people who pursue a sort of Aristotelian/Christian/Stoic vision of the good life wherein virtue is paramount, social trust is assumed, and while the particulars of an individual’s pursuit of wealth and greatness may vary, they typically revolve around family, invention, adventure, and philanthropy. Such a system of values simply is not broadly assumed in Western Civilization, and so capital itself is perceived as the highest and total good for man.

Clarey, an irreligious capitalist, sees this problem as a source of poverty and unhappiness and attempts to solve it by reorienting the value system of his audience. For this the book is worth ten times the price. Buy it for graduating seniors, read it if you’re in college, use it to get out of debt. It’s a good book.

Book Review: The Gospel of Happiness

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Book Review: The Gospel of Happiness: Rediscover Your Faith Through Spiritual Practices and Positive Psychology by Christopher Kaczor

Introduction

I found out about this book from twitter, when James K.A. Smith mentioned anticipating it’s release. I had never heard of the author before, but he’s an ethics professor with his PhD from Notre Dame.

The aim of the book is stated on page 18:

In this book, I highlight the many ways in which positive psychology and Christian practice overlap. I point out empirical findings in positive psychology that point to the wisdom of many Christian practices and teachings. I also provide practical suggestions on how to become happier in everyday life and how to deepen Christian practice based on contemporary psychological insights. All of this points us toward deeper fulfillment in this life, and in the life to come. This is why I titled this book The Gospel of Happiness – because this is good news, very good news indeed (18).

The argument is fairly obvious from chapter to chapter. The chapter titles are:

  1. The Ways to Happiness
  2. The Way of Faith, Hope, and Love
  3. The Way of Prayer
  4. The Way of Gratitude
  5. The Way of Forgiveness
  6. The Way of Virtue
  7. The Way of Willpower

Dr. Kaczor looks at the relevant psychological research concerning each topic as well the Biblical and historical teachings of Christianity and shows their coherence and overlap. After he makes these comparisons he makes recommendations for personal practice.

The Bad
I really found very little objectionable in the book. Perhaps a more New Testament studies oriented definition of the word gospel would have been nice. The gospel is not merely, “good news” because it makes us happy. It is good news because it is an announcement about God’s kingdom. But this weakness is forgivable because the author isn’t a New Testament scholar. Also, it makes very little practical difference to the content of the rest of the book.

There are two formatting issues though: the book uses endnotes which are as annoying as having socks full of fire ants. Also, there is no index. An index would have been wonderful.

The Good
Where shall I begin? For starters, the book takes on Nietzsche’s notion that Christianity makes people weak, miserable, and stupid (183). Many Christians feel guilty about pursuing happiness, power, or success and I think that this comes from adopting a Nietzschean understanding of Christian ethics instead of Biblical one.

Another wonderful aspect of the book is the content of the endnotes. The amount of helpful literature cited is a great library builder.

More importantly though is the content of the book. As stated above the author means to show how positive psychology and Christian teaching over lap and offer practical advice for improving happiness. I’ll summarize the first chapter to show how the author does this so that you can see that he performs his objective admirably:

The Ways to Happiness
In this chapter, Kazcor uses Martin Seligman’s PERMA definition of happiness and shows how Christian teaching and practice, at its best, fulfills the requirements of each piece of the puzzle (21). It is important to recognize that Kaczor and Seligman define happiness as flourishing and well-being, not merely as positive emotion (as you’ll see). PERMA stands for positive emotions, engagement, relationships, meaning, and achievement (21). Here are summaries of Kaczor’s explanation of each.

  1. Positive Emotions
    Kaczor cites several lines of research that indicate that religious people generally have higher positive emotion than irreligious people (22-23). He does observe that Christians are “called to love God and neighbor regardless how they may be feeling at the moment” (24). He also observes that doing the right thing while experiencing negative emotions is harder. I would add that Kant would say that makes it even more moral. Essentially, Kazcor notes that since we know the our emotions impact others and how we make decisions, we are obligated to care about fostering positive emotions in ourselves in ways that are not contrary to the Christian life. In doing this, we are able to foster well-being and emotional happiness in others (26). What I wish he did observe here was that doing the right thing for our neighbor can lead to positive emotions (he does say this on pages 66-67).
  2. Engagement
    Engagement is our flow or activation of our strengths in order to accomplish some task. Kaczor reminds readers that in Genesis, man was made to “tend the garden.” With this in mind, he notes the importance of legitimate work as a way of experiencing unity with God (29). I’ve written about this  myself.
  3. Relationships
    Seligman’s taxonomy of happiness includes relationships as a “rock-bottom fundamental of human well-being” (30). Kaczor here writes about the obvious place of human relationships in the teachings of Jesus. His main focus here is Jesus’ command to “love one another as I have loved you” (John 13:24). I would have added the importance of embedded personality in ancient thought is simply assumed in the Bible, so much so that while individuals are responsible for their actions, their identity is not merely related to achievements like in Proverbs, but it is linked integrally to their community associations (in Christ, the body of Christ, the church of God, etc).
  4. Meaning
    Kazcor notes that Seligman defines meaning as “belonging to and serving something you believe is better than the self” (32). Kaczor points to the subjective experience of Christian obedience in small things as a level of meaning added to people who aren’t famous for their contributions to the world (33). He also notes the objective question of whether or not anything actually has meaning and notes that Christianity claims to offer objective meaning to the life of the Christian and to explain the objective meaning of the cosmos and human existence in general. If Christianity is true, then meaning is provided for like Paul says, “your work in the Lord is not in vain” (1 Corinthians 15:58).
  5. Achievement
    Here Kaczor notes the importance of feeling successful for human happiness, but also notes the traps that Christian morality trains us to avoid: greed, vanity, and social comparison which are all things that positive psychology notes do not actually contribute to overall happiness (40). In my opinion, many Christians are so concerned to talk about God’s grace saving us from sin despite our failure to do good works that they fail to talk about the importance of tackling small and big tasks for God, neighbor, and self in order to be happy. But the Bible does say that with toil there is profit and with mere talk there is only poverty. Paul also approves of a certain measure of pleasure in spiritual growth (Gal 6:4).

Conclusion
Over all I find the book to be a wonderful clarification of the position of Christian theology and the Biblical witness on happiness, but it is not merely that. It also functions as a defense of Christianity because it shows that Christianity is actually good for you. Finally, the book is a great book for devotional reading or for pastors to read in order to help Christians in their pursuit of Christ and of earthly and eternal happiness. I highly recommend it.

Jesus Christ and Mythology by Rudolf Bultmann: A Review

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Rudolf Bultmann, Jesus Christ and Mythology New York, NY: Scribners, 1958

Introduction

Bultmann really needs no introduction. If you do not know much about him there are numerous articles available online. The main purpose here is simply to review this particular book which is a collection of Lectures he gave at Yale and Vanderbilt in 1951. The topic of the book is Bultmann’s radical method of New Testament interpretation: de-mythologizing. I’ve never heard anybody explain what Bultmann meant by this term on Bultmann’s terms. According to this little volume, de-mythologizing is the interpretation of the Bible’s mythological statements (statements which presuppose an ancient and, to the modern man, unbelievable worldview) in a way that makes them immediately relevant to the contemporary person. An example would be, “The understanding of God as creator is genuine only when I understand myself here and now as the creature of God. This existential understanding does not need to express itself in my consciousness as explicit knowledge. In any case the belief in the almighty God is not the conviction given in advance that there exists an almighty Being who is able to do all things. Belief in the almighty God is genuine only when it takes place in my very existence, as I surrender myself to the power of God who overwhelms me here and now” (Bultmann, 63). The rhetorical and theological purpose for Bultmann utilizing this interpretive method is that, “We can believe in God only in spite of experience, just as we can accept justification only in spite of conscience…de-mythologizing is the radical application of the doctrine of justification by faith to the sphere of knowledge and thought” (84). In other words, he feels that we cannot expect people to accept the statements of the Bible as true, conceptually, for that would be works, not faith.

The Good

The book helps you to understand exactly what everybody in your conservative seminary classes is talking about with regard to Bultmann’s methods. The book seems to falsify certain prejudices against Bultmann’s work that are often held by people who have not read it. In this respect it could be useful. As an aside, people I know who were actually connected to the man found him to have a warm piety and one friend noted that he really wanted to visit a church in America and witness an evangelistic service. But apart from that aspect of reading the man himself, the book had pleasant moments:

  1. Bultmann insisted that we see God’s Word as consistently demanding response. If the Bible reader is only focused upon finding the historical meaning, then there is no possibility for response. As Bultmann notes, “It is beyond the competence of critical study that I should hear the word of the Bible as a word addressed personally to me and that I should believe in it. This personal understanding…is imparted by the Holy Spirit, who is not at my disposal” (54). I don’t find myself entirely in agreement with this because historically speaking people who have studied the Scripture critically have precisely come to repentance about various issues. Now, of course the Holy Spirit makes that possible and of course that repentance is not the results of the critical study for reportage in journals and text books, but that close study makes the meaning which God inspired in the Scripture available to the student and through preaching, discussion, and writing available to the church in the form of knowledge about the text. Bultmann, though making a good point about a necessary distinction has over-corrected. Nevertheless, the Scripture, if one is claiming to be a Christian, must be seen as demanding a response of faith.

  2. The importance of presuppositions to exegesis is repeated often, especially on pages 47-50. But the point is that the questions we ask and the worldview we hold will often tend to influence the answers we get. This is also true if we expect the text to teach this or that dogma, such a presupposition ends up using the conclusion as a first premise.

  3. Bultmann, though never defining the cognitive or moral content of faith, nevertheless gives a good description of its character, “Faith is the abandonment of man’s own security and the readiness to find security only in the unseen beyond, in God” (40). This notion of faith, though it does not take into account the aspect of loyalty, does capture the nature of trust or entrusting oneself to another that is so crucial to the New Testament usage in most places, especially the gospels, Romans, and Galatians.

  4. Bultmann sides against Barth’s notion that there is no natural knowledge of God, “Man does have in advance a relation to God which has found its classical expression in the words of Augustine, “Thou hast made us for Thyself and our heart is restless until it finds its rest in Thee” (52).

  5. Bultmann cares about whether or not the non-philosopher or non-historian who is thoroughly enmeshed in a modern worldview and finds miracles unbelievable can still believe the gospel. I think he’s wrong-headed in his solution, but he clearly cares about people having an experience of justifying faith in Christ (35-44). The problem with his approach is that it might be difficult for a believer who struggles to think miracles are possible to do things like pray.

  6. Finally, Bultmann has a mystic’s eye for practicing God’s presence in the otherwise closed causal system of the modern world. His interpretation of Scripture, in this respect, is very similar to the allegorical method of old. Scripture is not just a series of dusty fables, no matter how dated certain passages seem, but it is the book through which God speaks to the church. Thus, the word heaven becomes a way of seeing God as transcendent of our world and circumstances (20). Any passage of Scripture is a call to love others in daily experience (43-44). God’s action is something that can be trusted even when we are in circumstances that clearly seem to betray our belief in God (64). It’s good stuff.

  7. Bultmann does note that he believes that the preaching of the church is true and rooted in an historical (and true) event. This event: Jesus Christ. Which for Bultmann is a summary for the life, death, resurrection, ascension, and present reign of Christ (80).

  8. It’s also very short. I read it this afternoon.

The Bad

  1. Bultmann bases a great deal of his book on a now dated conception of Jesus’ eschatology (11-19) [Dated doesn’t mean wrong, though I do disagree with his point of view, but those looking for something academically advanced won’t find it].

  2. He leaves, largely, the content of Christian obedience (enemy love, fidelity to other Christians, care for the poor, etc) and the Christian gospel (resurrection, atonement, etc) out of his explanations. That may be because the audience would know those things, but it would be easy to mistake Bultmann’s theory of faith with existentialist “openness to existence” without concrete referents in Christianity.

  3. Bultmann is similarly open to charge number two because he wants to say that God’s actions in history cannot be historically known because they cannot be proven to be done by God. But they can be reasonably believed to have happened and thus reasonably believed to be done by God, if one thinks God to be real. The point being that he opened himself to the criticism that he taught that Jesus’ resurrection doesn’t matter because he makes it seem so unknowable. But he doesn’t leave it entirely unknowable. He essentially says, “Try it out” about the truth of the gospel. Which is pretty cool, I guess.

  4. The book is couched in existentialist language that would be mostly lost on readers today.

  5. Bultmann’s perspective is so truncated in these brief lectures that it is too easy to misunderstand.

  6. The average American is more of a supernaturalist than anybody in Germany would have been in Bultmann’s day, so the book is not entirely relevant to many preachers that I know.

Conclusion

The book would only really have value to pastors and teachers who read quickly or to scholars whose job is to study not only the New Testament but the history of its interpretation. A clever seminary professor could apply its best ideas in course lectures with footnotes to give Bultmann his due without requiring this particular book as a text.

Simplify: a review

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Back in 2008, I saw a review for Simplify by Paul Borthwick over at Internet Monk, back before Mike Spencer died. I bought the book immediately. I found that despite its price tag ($16.99), it contained a wealth of valuable information. It’s exactly what it says it will be. A book about the practical side of simplifying your life, especially with respect to finances and time. I read it as soon as I purchased it and starting applying its principles. My wife then read it (I lent it to her before we were even dating). And it has helped us to live rather simply. It’s principles are worth revisiting periodically. I was reorganizing my library (it must be done often because I always pull volumes off the shelf and lazily put them wherever I can reach), and saw it and reread it.

 

Simplify: 106 Ways to Uncomplicate Your Life

The downside to the book is that everything in it is available free in thousands of online articles or sites like Wiki-How. But the upside is that all the useful information is available in one volume in a format which could easily be used for family reading time, church study groups, or accountability/holiness meetings with other Christians.

One of the funniest things about the book is that the author suggests it may not be useful on the back. As a sincere question, it’s a helpful reflection. As a sales pitch, it’s genius.

Anyway, the book offers helpful advice for saving money, uncomplicating your life, and managing your time. I highly recommend that you read it with your spouse, read it before you get married, or read it as a sort of guide to subtle but helpful pathways out of bad habits.

4/5, highly recommend unless you’re willing to look this stuff up online.