"Allah - A Christian Response" (Miroslav Volf)

TITLE: Allah: A Christian Response
AUTHOR: Miroslav Volf
PUBLISHER: New York, NY: HarperOne, 2012, (330 pages).

In this important book, distinguished Yale professor, eminent scholar, and prominent theologian, Miroslav Volf puts forth a strong case for inter-religious dialogue and understanding. Center to the whole book is the assertion that both Muslims and Christians worship the same God. The difference lies in the convictions each hold about the way to God. Volf begins with ten bold statements that cover his personal convictions as a Christian. That he writes this book as a Christian for Christians; that he invites Muslims to listen in without any requirement to agree or disagree; for multiple ways to love one another; and for ways to seek convergent lifestyles of love and life, rather than divergent perspectives that divide and hurt one another. He calls this book "political theology" and is clear about saying issues pertaining to the afterlife, to salvation, and to various religious doctrines are outside the domain of this book. This book seeks to expand common ground for both Muslims and Christians to work closer together as common members of the human race. In Part One, Volf gives us a survey of the painful historical baggage where disputes, battles, crusades, and much harm caused by both parties on both parties. Thus, the "Great Chasm" continues to this day. He is strongly against any view that seeks to paint the God of Islam as different from the God of Christianity. This for Volf, is by far the biggest problem in any religious conflicts between the two religions. Volf openly disagrees with the famous evangelical, John Piper, but is quick to say that the book is not about responding to Piper's arguments. In a nutshell, for Volf, the biggest bridge builder is in maintaining that both Muslims and Christians worship the same God. He then strengthens his thesis by pointing to the historical religious wars that basically grew out of the failure to observe this belief. The three ways to cultivate the commonness are via:

1. General knowledge of God
2. Common Holy Scriptures of similar content
3. Similarity between the two faiths.

Part Two touches on some important differences in Christian and Islamic theology. He urges all to "concentrate on what is common" without disregarding the differences. Such commonness includes acknowledging the common One Creator God, a Beneficent God, worshiping the One True God, Observing the two great Commandments, and loving our neighbours. That said, Volf is also aware that actions are needed to put these common understanding to practice. 

In Part Three, the key subject is the Trinity. It is also the central point of disagreement Muslims have of Christianity. Volf takes pains to explain to some of his Muslim and Jewish friends the doctrine of the Trinity. Much of the confusion comes from terminology that Muslims do not understand.  The chapter on love, justice, and understanding is less sticky compared to the Trinity doctrine.

After dealing with the key ideas, the common and the differences, Part Four is about how to put them all together, and to live together. Volf continues to stress the importance of focusing on the common things. He restricts concerns to practical earthly matters, rather than heavenly realms. Here, Volf proposes something rather controversial. Can one be a Muslim and a Christian at the same time? He avoids answering it directly, by asking readers to consider something more important, "right worship of God through Christ." In other words, blending one's rituals, beliefs, lifestyles are secondary. Worshiping God in Christ is primary. He writes:

"The most pressing problem among religions today is not the blurring of boundaries by mixing and matching; it's the propensity to engage others with disrespect, hostility, and violence. These often manifest themselves in deep-seated prejudices and aggressive forms of mission...." (200)

Just like how Volf begins the book with 10 rejections of bigotry and misguided beliefs on both sides, Volf offers ten resolutions that minimizes extremism in any way. He upholds freedom of belief and choice. He asserts that it is possible to live together in peace and harmony, without resorting to extreme positions. He reminds us again that all forms of extremism are never due to any one single factor, but a combination of factors. Of chief concern is the lack of love and the presence of injustice. Here, practising love and goodwill to all, and fighting for peace and justice for all, are noble callings for both Muslims and Christians.

Volf is bold to take on this topic altogether, at the risk of isolating himself from both Christians as well as Muslims. If readers fail to understand his basic premise, that both Muslims and Christians worship the same God, this whole book can be easily rejected as heresy. However, if one is prepared to consider Volf's viewpoints carefully, perhaps, show some openness to his ten pointers, this book can be fodder for inter-religious dialogue and cooperation. Volf has made a strong case for unity and commonality. Unfortunately, for all the good and careful arguments, the brilliant scholarship that is so typical of Volf, the best this book can offer is to open the door for both Christians and Muslims to treat one another with respect. Treat this book as a discussion starter. Use it as a way to work together, and to understand each other better. You can disagree with Volf's thesis, but do agree with his earnest intent to build bridges using the most important common factor: We are all human beings.

Rating: 4.5 stars of 5.

conrade

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"Still" (Lauren F. Winner)

TITLE: Still: Notes on a Mid-Faith Crisis
AUTHOR: Lauren F. Winner
PUBLISHER:New York, NY: HarperOne, 2012, (248 pages).

This book is raw honesty littered with sparks of creative wit. It distills the author's search for personal authenticity and divine spirituality by setting oneself in a profound stage called the "middle." Beginning with a painful recollection of events and emotions surrounding her crumbling marriage, she opens herself up with her pen, meandering through rivers of critical thoughts and practical theologies. She experiences the lows of being alone again as well as the highs of being in Church, enjoying the God she loves. She encounters walls of questions that forces her to seek out ways to overcome her despair and doubts. Toward the end, the reader can see a struggling author trying to weld together the broken pieces of her relationships, her religious beliefs, and settles in a resolving-yet-not-resolved "mid-faith" position. Yet, these beginnings and the ends are not the definitive vocabulary of this book. What makes this book especially gripping and enduring is her journey to the middle, around the middle, and from the middle. In a nutshell, this book had me at the middle.

There are three reasons why this book is worth reading. Firstly, it is raw honesty that opens up a can of thoughts that surrounds a person's struggle. Some people use food, fun, and frolic to deal with their breakups. Others venture into new age spirituality to escape from their pain. Not Winner. She lets herself be embraced by the warmth and enduring love of friends. I appreciate her personal struggle through church going.

"Sometimes I cannot say much about why I go to church other than what people who go to the gym say: I always feel better once I'm there; I feel better after; it is always good for me, not good in a take-your vitamins way, in a chidingly moralistic way, but in a palpable way. Perhaps to say this is to turn religion into therapy. But church is therapy, that is one of many things it is, and as my friend Mike once told me, the real problem lies not in recognizing the therapeutic balm in the gospel;the real problem is going through life thinking that the health you need can be found anywhere else." (33-4)

Secondly, she lingers on thoughts of God and her faith, through Church going, through her struggles with anxiety, through literature of John Updike, Emily Dickinson, and Anne Sexton, the Biblical characters, as well as the spiritual masters. She indulges her fondness for spirituality in both her spiritual conversations with her spiritual director, as well as her reflections on the spiritual masters of old. Sprinkled throughout the book, there are snippets of spiritual insights from Frances de Sales, Margaret Funk, the desert fathers, Richard Rohr, Thomas Merton, Augustine, and many more. What I find most fascinating is her weaving of her Jewish upbringing and Christian teaching, culminating in a very nuanced understanding of biblical characters and stories. One example is her description of Purim in the book of Esther. Here are some of her very memorable reflection of how the Book of Esther can also be called the book of the hidden God.

"I wonder: when Jesus comes back, when God consummates God's program, when redemption is complete, will it be possible for God to hide? I wonder if the trick is not drinking until you can't tell the difference between Mordecai and Haman, but until you can't tell the difference between God's hiddenness and God's presence, or perhaps until you can't tell the difference between God's hiddenness and God's absence, for that finally is the question, that is the anguish - to abide in God's hiddenness is one thing, to abide in God's absence is altogether something else." (115)

Finally, my favourite part of the book lies in her gentle and firm squeezing out of the meaning of the middle voice. Such a mood effectively counters the impatience of a culture of immediate gratification, and prepares one to enter into a humble spirit that rises in anticipation of God and what God is about to say to us. Such a voice forces us to go through the discipline of the middle, the journey being taken. It makes us question the way we allow ourselves to be locked in by worldliness through easy boredom and frivolous busyness. It pushes us to appreciate the sacraments, the rituals of Church, surprising revelations of Scripture, and the warmth of friends. For a world that prides itself as the main thing, Winner has reminded us again that all of us are small characters trying to make some sense in our small ways what it actually means to live on earth. Most importantly, from a middle position, we begin to realize that we are only a small person in a world made by God, and just like the Jewish day that begins in sunset and culminates in sunrise, believers in Christ who begins their struggles in darkness will see the light more and more.

"If English had a middle voice, I would use it to speak of prayer: I would let the middle remind me that I am changed by this action, by these words, this supplicant's posture; I would let the middle tell me, too, how there is something about me that allows the action to take place - my desire, my endless need. And I will let the middle bespeak the hidden agent, the One who animates my prayer; though undisclosed, though sometimes even forgotten. If I could make English speak a middle voice, I would use it to tell you what little I know about belief, about worship, about impatience, about love." (157)

This book is Lauren F. Winner at her finest.

Rating: 5 stars of 5.

conrade

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"Toxic Charity" (Robert D. Lupton)

TITLE: Toxic Charity: How Churches and Charities Hurt Those They Help (And How to Reverse It)
AUTHOR: Robert D. Lupton
PUBLISHER: New York, NY: HarperOne, 2011, (200 pages).

Focus on outcomes, not activities. Not all giving is good. In fact, much giving is toxic. This is the basic message in this book. Lupton in one sweep exposes the scandals both intended and unintended. He explains the reasons behind the flawed thinking, that underlies conventional giving. He explicates the various alternatives to transform charity from toxic handout to healthy helping out.

1) Exposing the Scandal
The scandal of toxic charity is basically the dis-empowerment of the poor to help themselves. After all, if they can get things for free, then why bother to work or find work?  Large charitable giving has not shortened the handout lines. Instead it has pathetically increased the demand. Those in poor economies, despite the huge millions of aid given to them, have not improved their living or economic conditions. According to one African aid worker, the continent has gotten worse. With easy availability of free money, free food, and free stuff, begging lines become longer. Administrative officials in developing economies become more corrupt. The incentives to work dramatically drop.


2) Explaining the Problem

Lupton convincingly drives home the problem of good intentions based on poor knowledge that givers have of the recipients. Through their self-centered perspective of giving in order to feel good inside the heart, they unwittingly weaken those they serve, develop dishonest relationships among their intended communities, diminish work ethic among the people they are trying to help, and increases the dependency of the poor for foreign aid. Charity of giving needs to be accompanied by parity of what the people really need. The former may help in the short term. The latter will be essential for the long term. Likewise, mercy must be accompanied by justice. Otherwise, the cycle of dependency will continue to spiral hopelessly non-stop. This results in frustrations when givers do not see improvements in the plight of the people they are trying to help. At the same time, the recipients grows in their inferiority complexes, in which their potential is not reached. One of the powerful examples Lupton shares in the book includes the following unhealthy pattern of giving without proper accountabilities:

• Give once and you elicit appreciation;
• give twice and you create anticipation;
• give three times and you create expectation;
• give four times and it becomes entitlement;
• give five times and you establish dependency.

3) Expressing the Oath

Luton provides the turning point by suggesting that charitable organizations and givers take the 'Oath of Compassionate Service.' The oath mirrors the Hippocratic Oath. (128)

• "Never do for the poor what they have (or could have) the capacity to do for themselves."
• "Limit one-way giving to emergency services."
• ''Strive to empower the poor through employment, lending, and investing, using grants sparingly to reinforce achievements."
• "Subordinate self-interests to the needs of those being served."
• "Listen closely to those you seek to help, especially to what is not being said - unspoken feelings may contain essential clues to effective service."
• "Above all, do no harm."

4) Explicating the Recovery

This section is worth the price of the book. Lupton shares from his experience to give readers a few creative alternatives to conventional giving. He is quite supportive of the Opportunity International organization which seeks to equip and empower people to help themselves. He advocates the need to be patient, and that there is no quick fixes in the charity initiative. He promotes the ABCD method: 'Asset-Based Community Development' in which one prioritizes on achieving the 'potential' instead of focusing on 'problems.' Rather than trying to solve one small part of the needy's problems, Lupton argues rightly for a wholesome restoration of the recipients sense of self-worth. This needs patience. This requires due diligence. This demands responsible giving.

Closing Thoughts

'Toxic Charity' may not a book for bed-time reading but is an important book that needs to be read by all charities and churches who are keen to help the poor and the needy. The first half of the book is a no-holds barred reprimand on the flaws of our current charitable giving model. It contains such strong observations that even the most faithful giver can be tempted to stop giving altogether. Fortunately, the second part of the book redeems the idea of giving. If readers are able to go beyond the wallet-wrenching parts at the beginning, to reach the end, they will appreciate the pains and the meticulous ways in which Lupton redeems giving altogether. This is how the gospel works too. As much as it exposes and attacks the effects of sin and sin itself, it redeems the sinner.

I highly recommend this book for all givers, to let their giving be guided by knowledge and wisdom. Most importantly, giving is a way to empower, and not disempower the receivers.

Ratings: 5 stars of 5.

conrade

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Book Review: "After You Believe"

TITLE: After You Believe: Why Christian Character Matters
AUTHOR: N. T. Wright
PUBLISHER: New York, NY: HarperOne, 2010, (307 pages).

This book won a place on ChristianityToday's list of top books for the year 2011. Appearing under the THEOLOGY/ETHICS section, it is the third book on the important question: "How Christians should live?"

The first book, "Simply Christian" argues for the rationale of the Christian faith. The second book, "Surprised by Hope" is a nice eschatological treatise on what really happens when we die. It brings Christians back down to earth, saying that the final hope of a Christian is not waiting to go someplace in the future, but is in being resurrected into God's new heaven and new earth, available right now! This third book also deals with the present moment, about the need to cultivate Christian character in the now. The author's basic point is this:

"Christian life in the present, with its responsibilities and particular callings, is to be understood and shaped in relation to the final goal for which we have been made and redeemed. The better we understand that goal, the better we shall understand the path toward it." (NT Wright, After You Believe, NY: HarperOne, 2010, ix)

Book Review: "Love Wins"

TITLE: Love Wins - A Book about Heaven, Hell, and the Fate of Every Person Who Ever Lived.
AUTHOR: Rob Bell
PUBLISHER: New York, NY: HarperOne, 2011.

It has been a few months since this book was launched. About two months ago, I collected a few links of both positive and negative reviews on the book. The book's controversy lies in the book's apparent departure away from orthodox evangelical beliefs, by a prominent evangelical pastor of a MegaChurch.  I delayed my review partly because I want to let the hype fade away first. Here is my opinion.