I have always been keenly interested in comparative theology. However, as a recent adherent to Eastern Orthodoxy, I approach analysis, as opposed to knowledge, of Orthodox theology as presumptively above my pay grade. This book combines both. Written by James Payton, a Protestant academic, Light from the Christian East is a fairly accessible text meant primarily to introduce Western Christians to Orthodoxy, and to challenge them to understand and appreciate the Christian faith better through a grasp of Orthodoxy.
Immediately before the Ascension, the last command of Christ to the Apostles was to “make disciples of all nations.” Ever since, at least until very recently, proselytizing has been a core goal of all Christians. This work has often not been easy. Christianity is always counter-cultural, opposed to the inherent dubious tendencies of mankind. Moreover, the history narrated in the Gospels is embedded in the world of first-century Palestine, and that world is starkly alien to most cultures that have been the target of conversion. Such challenges have been met in various ways by Christian missionaries, and by Christianizing conquerors. The Heliand, a ninth-century “gospel harmony” used to persuade the pagan Saxons defeated by Charlemagne to accept Christianity, was one such way.
The Japanese author Shūsaku Endō is known primarily for his 1966 masterwork, Silence, about the persecution of Christians in mid-seventeenth-century Japan. The backdrop of Silence is the aftermath of the Shimabara Rebellion, a peasant rebellion crushed in 1638, which erupted in reaction to the vicious suppression of Christianity under the Tokugawa Shogunate, part of the turn of Japan inward. The Samurai focuses on events two decades prior, when Christianity was only partially suppressed, and the Shogunate still somewhat open to contacts with Europe. As with many of Endō’s works, The Samurai focuses on the internal struggles of its protagonists to live a Christian life in circumstances of extreme external and internal pressure and conflict.
New translations of the Bible, targeted at a broad audience and done by individuals, rather than committees, seem to be a growth industry. This book, a translation of the Gospel of Saint Mark, joins, among others, Sarah Ruden’s excellent recent work, The Face of Water, which offers both commentary on translation and translation itself, and David Bentley Hart’s 2018 translation of the entire New Testament. The author, Michael Pakaluk, has done an outstanding job of writing a translation that is not daunting, yet is very enlightening, and this is a book well worth reading.
In recent months, I have talked a great deal about politics and current events. It is time to pivot, for a moment, and talk about something totally different—the eternal. This book is a detailed analysis of Eastern Orthodox views of Christ’s descent into Hades, a core yet obscure Christian doctrine found in both the Nicene Creed and the shorter Apostle’s Creed. It was recommended to me by a friend of mine, a Presbyterian minister, who knows of my particular interest in the areas of theology implicated by this doctrine. And, as expected, the book highlights areas of both commonality and difference among separate branches of Christianity.
This book is, brought to the temporal sphere, Revelation 20:4. “I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” Martin Mosebach’s The 21 is an exploration and explanation of the twenty-one Coptic Christian migrant workers killed by Muslims in 2015 for refusing to apostatize from their Christian belief, a martyrdom made famous by the slickly produced video through which the killers broadcast their bloody work.
I have led a boring life, at least as measured by the topics covered by this book, Michael Pollan’s How to Change Your Mind. Not only have I never taken any psychedelic drug of any type, I have never taken any illegal drug at all. Similarly, I have never had any type of mystical experience whatsoever, though I am certainly open to such a thing and have total confidence that many other people have. Just not me. But here, as in many matters, others go where I have not tread. Pollan, famous mostly for books on food, decided to explore drug-induced alterations of consciousness, and this book is the measured result of his spelunking in the caverns of the mind.
Etienne Gilson is one of those men who shot across the sky of the West in the first half of the twentieth century, and were mostly forgotten by the end of the century, thrown overboard in the general wreck of Christendom. He combined in his thought any number of now-unfashionable currents: a love for Roman Catholicism and high medievalism; a focus on Thomistic thought; a dislike for the downsides of the modern world; and many more. No wonder he has slipped from our memory, or more accurately, been erased by neglect. But, as with other thinkers from his vanished time, from Carl Schmitt to Henri de Lubac, there are signs his star is rising again (though to some it is a baleful star), so I am here to summarize a little of his thought.
As I and my family continue our inevitable pivot toward Orthodoxy, I have been reading more works on, you guessed it, Orthodoxy. This book, by the English theologian Timothy Ware, who as a bishop uses the baptismal name Kallistos, is a classic introduction to Orthodoxy. It was first published in 1963 but has more recently been revised, so it is fully up to date on history—and doctrine has not changed in Orthodoxy since 1963, or 963, for that matter. I’ve actually owned the book for several years, but have only now read it, having been told by several people that it is very much worth reading. And they were right—it is an excellent book.
In these days of changing ways, so-called liberated days, it is not only political beliefs that are getting a fresh look from a lot of people, but beliefs about all aspects of human life. These include the beliefs of traditional Christians in America, whose options for Christ-centered communal worship within an organized framework narrow every day. The Roman church is both corrupt and led by that man of perdition, Jorge Bergoglio; the degradation of ecclesiastical Protestantism is complete; evangelicals offer only Moralistic Therapeutic Deism or obeisance to Trumpian caesaropapism. This leaves as the last institution standing the Orthodox Church, which shows no signs of trimming its sails to modernism and for whom Saint John Chrysostom might as well as have died yesterday. Hence the recent surge in popularity of this 2001 book, a modern exposition of Orthodox spirituality, written by a man with a foot in both the West and the East.