Throughout the first 600 pages of this series (volume one), Keener delves into some of the more interesting areas of miracle inquiry, ancient miracle accounts. This is one of my favorite sections across both volumes. Keener masterfully examines ancient miracle claims within and outside of Christianity. Discussing both the differences and similarities of Christian and non-Christian miracle claims, Keener sets the stage for examining the New Testament miracle accounts. As with all of Keener’s works, the amount of footnoting and referencing firsthand sources is staggering. The remainder of volume one contains a pretty standard, albeit persuasive, critique of David Hume’s skeptical approach to miracles. In finishing up volume one, Keener ends with accounts of modern miracle claims. Perhaps due to my own curiosity, I found the section on modern miracle claims around the world very intriguing. In what could be a very difficult subject to navigate (modern miracles), Keener cautiously comes to a number of important conclusions (you will have to read it yourself to see what they are).

Volume two of Miracles is more of a needed conclusion rather than expansion of volume one. It is in this volume that Keener assesses the proposed explanations for ancient and modern miracle claims (with particular emphasis upon the New Testament). So, I must stress that you cannot purchase just one volume. To get the full picture you really must read both entries. One of the more engaging portions of volume two is actually contained in the appendices. It is in this section of his work that Keener broaches the issue of demons and spirit possession in the modern world. I encourage you to take a look at what he has to say.

In conclusion, the modern church owes Craig Keener a debt of gratitude for one of the best defenses of miracles ever written. Yes, EVER! This two-volume set needs to be on the shelf of every church library and in every pastor’s study. Once you read through Miracles, you will understand how/why Dr. Keener spent three years researching and writing this set. Kudos to Dr. Keener for writing Miracles and thank goodness Baker Academic published it!

His newest title, Salvation Accomplished by the Son, is a mammoth theology text. Well, maybe not mammoth but it is big. Especially considering the fact it is merely focused upon Christology. Think about it, when was the last time you read a 600 + page theology book that was not a systematic theology text? Seriously, a 600 + page book focused solely upon God the Son!

Okay, enough about the size and focus of the book. The question is simply this: Is it any good? Emphatically, yes! It is a gem of a work! This is perhaps one of the most valuable books on Christology written in the last 100 years. As John Frame has said of this book, this is “Systematic theology at its very best. This is the book to which, after Scripture itself, I would first turn to explore any question about Jesus’ incarnation, atonement, or resurrection.” High praise but it is quite fitting.

If you have a list of theology books to read this coming year, Salvation Accomplished by the Son needs to be on that list. A deep, biblical Christology seems to be lacking in most contemporary theological discussions. Dr. Peterson’s work will serve as a potent antidote for that problem.

The newest book I have read on the New Testament text proves to me that I was quite right in admitting my research shortcomings. Daniel Wallace’s newest book, Revisiting the Corruption of the New Testament (henceforth RCNT), does not “go where no man has gone before” but it does serve to stretch the bounds of where canon and textual studies have been for the past decade.

The first in a new series by Kregel Academic, RCNT quite clearly and decisively demonstrates that the popular understanding of the New Testament text touted by Bart Erhman is inherently inconsistent. Daniel Wallace opens the volume by providing one of the best, brief critiques of Erhman I have ever read (Although The Heresy of Orthodoxy is quite good as well). Going further, for my own field of research I found Matthew Morgan’s essay on the John 1:1 variant to be most helpful.

Written in an academic fashion, RCNT has a limited scope of readership in mind. Still, for those for whom this book was written, it would prove to be a useful resource for years to come. If you are interested in church history, canon development or simply want an academic handling of Bart Erhman…then RCNT is a must-read. Keep an eye on Kregel’s publishing schedule for further entries into this series.

Here are a few things to watch for in 2012…

More interviews are coming in 2012 (don’t miss the last one of 2011 with Thabiti Anyabwile). If there is someone you would like to see interviewed, send me a message with their name and any questions you would like to have me ask (kdhartman08atGmail.com).

More book reviews (message me to suggest some specific titles – kdhartman08atGmail.com). To start the year, I will be reviewing Daniel Wallace’s Revisiting the Corruption of the New Testament and Robert Peterson’s Salvation Accomplished by the Son.

More articles and commentary on apologetics and culture.

Please keep reading…

Dayton: It seems like the vast majority of Christian resources engaging Islam are focused upon the academic aspects of Christian-Muslim dialogue and do little to equip lay-Christians to reach the Muslims next door. As a former Muslim and author of The Gospel for Muslims, what is one emphasis Christians must-have in witnessing to their Muslim friends?

Thabiti: The single most important emphasis Christians must have in witnessing to their Muslim friends is the gospel itself. We must adopt Romans 1:16 as our theme: “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.”  I love that verse when it comes to being properly focused and motivated for evangelism (Muslim, or otherwise).  First, the opening statement searches our hearts.  Are we ashamed of the gospel?  It’s a sobering question because a lot of times I think we Christians tend to be rather ashamed.  Shame comes in the form of worrying about tough questions or difficult concepts to explain, in the form of embarrassment or fears about intellectual credibility, and in the form of low levels of confidence in the gospel.  There are many more forms, of course, but the very first part of the verse calls us to stake our reputation, public presence, and complete self on the Good News.

Second, Paul tells us in Romans 1:16 why he is not ashamed.  Specifically, because the gospel “is the power of God for the salvation of everyone who believes.”  Now, if it’s true that Christians have an unspoken confidence problem when it comes to the gospel, then this clause addresses us directly.  Do we believe the gospel not only has but, in fact, is the power of God to save the person with whom we’re talking?  On most occasions when I have the privilege of addressing Muslim evangelism or sharing with others how the Lord saved me out of Islam, a well-meaning person will ask, “How can I share the gospel with my Muslim friend?”  They really ask the question on behalf of the majority of the crowd.  And what they typically mean is something like this: “Do you have any special tips or secrets for being effective with Muslims?”  They’re looking for the big read button marked “Easy.”  But no such button exists.  And casting about for a pragmatic tip or strategy often indicates a failure to trust the gospel of God to actually work powerfully in another person’s life.  But that is where the Lord of salvation has put the power—in the message of Jesus’ death, burial, and resurrection for the redemption of sinners now called to repent and believe.  So, we must emphasize the gospel because that’s where God’s power to save is “housed,” if you like.

Third and finally, Romans 1:16 helpfully reminds us of the saving extent of the gospel: “to everyone who believes: first for the  Jew, then for the Gentile.”  Through the Good News, the Lord is pleased to redeem people for himself from every nation, tribe, and tongue.  The gospel goes “to the Jew first” but also to “the Gentile,” or the nations, or, if you like, to our Muslim neighbor or friend.  The Gospel is for the Muslim.  That can’t be said simply or strongly enough.  What our Muslim neighbor needs is precisely what every hell-bound sinner apart from Christ needs—the gospel.  Our message is personally applicable and urgent for our Muslim neighbors just as it is personally applicable and urgent for ourselves.

So, the one emphasis we must have—for ourselves and our Muslim neighbors—is the gospel of our Lord.

Dayton: What are some of the common mistakes Christians make in engaging Muslims with the Gospel? Are there some clear pitfalls to avoid?

Thabiti: Yeah, there are plenty of pitfalls to avoid.  Perhaps that’s why so many shrink back from Muslim evangelism; it seems fraught with complications and landmines.  But keeping a few things in mind might help.

First, remember your solidarity in Adam with your Muslim friend.  He’s made in God’s image like you.  He has all the same human needs and hurts, aspirations and desires as you do.  Avoid stereotypes and fear.  Befriend them as a fellow human being.  The more you recognize you’re together a part of the human race with all Adam’s needs, the more likely you’re going to keep a gospel focus.

Second, remember to be respectful.  Don’t attack Muhammad or look to denigrate Islam.  Islam has its weaknesses, for sure.  And there will be a time to discuss honest differences and ask tough questions.  But answer with gentleness and respect.  Show honor, which is an important value in Arabic and Islamic culture.

Third, remember to use your Bible.  So often we’re tempted to argue from memory or to use other sources for our discussions.  You’ll find that your Muslim friend will have all kinds of misconceptions about the Bible and Christianity.  The best corrective force is the Bible itself.  Open it. Be sure to read verses in their surrounding context and usually the answers you’re looking for are right there in the text.  Let the Bible do the witnessing.

Fourth, remember to define your terms patiently and carefully.  Muslims and Christians have a lot of common vocabulary, but we mean very different things by words like “sin” and “grace.”  Explain your terms from the Bible and clarify the difference.

Finally, remember to get personal.  In other words, don’t allow yourself to get sidetracked into political or historical arguments, and don’t allow abstract theology to dominate your time.  Lovingly confront your friend with the problem of their actual sin and their need for a personal Savior.  Press it home and call for a response to the gospel.

Dayton: You have written an excellent history of African-American theology in your book The Decline of African-American Theology. Could you briefly summarize where you see African-American theology in the United States heading? Do you see the increasing number of African-American leaders within the bounds of Reformed Christianity as a sign of the “tides being turned”?

Thabiti: Well, it’s always difficult to play the prophet.  Predicting where things will head in the U.S. is beyond my ability.  But I am generally encouraged with the numbers of African-Americans moving toward (back!) to historic orthodox Christian belief and practice.  One expression of that is Reformed Christianity, of which many of our earliest forebears were a part.  That’s encouraging because it means—should the Lord continue to give favor—a recovery of both a broader Christian understanding as well as a particular African-American stream.

But the African-American church continues today to be theologically mixed and on the whole I’d have to say is weak.  The most prominent and influential persons and ministries are almost without exception proponents of word-of-faith and prosperity theology.  You find a generally Pentecostal ethos, even in denominations historically opposed to Pentecostal belief and practice.  Essentially, as traditional ecclesiastical and denominational affiliations weaken (something I believe we’re seeing across Christianity in the U.S.) the once restricted corners of theological error have become more mainstream.  Some of these ministries have become media titans and are really defining faith and practice for the bulk of popular African-American Christian thought and life.  So, while there are bright spots, there is still much work to do and much to contend for on the contemporary scene.  The decline is still in evidence.

Dayton: Speaking of Reformed theology, in 2010 you preached a message on Romans 9 at the IX Marks Conference hosted by Southeastern Baptist Theological Seminary. I know a number of men for whom that sermon was the means by which God opened their eyes to the doctrines of predestination and election. When and how did you come to embrace the doctrines of grace? Was there a specific sermon or book that pierced your heart? Or did you (like me) slowly move toward Reformed theology?

Thabiti: I came to the doctrines of grace kicking and screaming.  I was converted in an evangelical African Methodist Episcopal church service.  And in the broadly Evangelical circles in which I began my Christian life were unquestioningly Arminian.  I think most of the Southern U.S. simply breathes Arminian air.  That was true for me, even though the first two authors I read as a new Christian were J.I. Packer (Knowing God) and Martin Lloyd-Jones (Great Doctrines of the Bible).  So, from the onset I read Reformed theologians and preachers, though I had no category called “Reformed.”  I remember reading some of their sections on predestination and election and thinking, “These guys are mostly okay except for this election stuff.”  How arrogant and man-centered I was!  Barely converted myself and I stood certain that central to my salvation was my own unaided and free choosing.

But in time, the Lord would take those seeds planted and water them in my thought.  I had a very dear friend who challenged me to explain why I believed in the perseverance of the saints (funny how we reject some parts of the doctrines of grace but gladly hold onto those parts that benefit us!).  He believed a person could “lose their salvation.”  That conversation pushed me into reading popular Arminian defenses of their position and into reading Luther’s Bondage of the Will and R.C. Sproul’s works on election.  By the time I’d finished reading the Arminian position, which I read first, I knew I was in trouble.  After reading Sproul and Pink’s The Sovereignty of God I was firmly and happily on the side of the fuller biblical truth.  I saw that to maintain my position as an Arminian, I simply had to disallow too much of the Bible’s teaching.  I couldn’t be honest and remain an Arminian.  By God’s grace, I began to be happy about the things I hadn’t seen before and to embrace them as good and pleasant truths that assure me of God’s love.  That process took about a year.

Dayton: Practically speaking, how do you see a Reformed conviction flavoring or changing the way in which one shepherds his church?

Thabiti: There are a couple of things for me.  First, Reformed convictions, well-formulated and historically aware, put the teaching and shepherding ministries into a longer tradition rich in resources.  So much of Evangelicalism is ahistorical and the consequence is that many churches and leaders act as if they have to either define everything for themselves or “invent” solutions for their every need.  But for centuries Christians have been thinking about all the challenges that confront us.  If we know that history then we find our shepherding helpfully shaped and directed by both the Scripture and the worthwhile thoughts of previous saints.

Second, Reformed convictions anchor the shepherding in the authority and sufficiency of the Bible and the gospel.  the Reformation made the Bible central.  And in doing so, it shifted the center of gravity for the entire Christian ministry.  Practically, we strive to have everything defined, informed, limited, authorized and fueled by the word of god.

Third, I hope Reformed convictions make me more careful with souls and less impatient with myself.  How does that work?  Well, I want to be more careful and patient with souls by avoiding pragmatic practices that emphasize man-centered “results” in order to let the Spirit of God by the word of God do the work.  For example, we don’t have “altar calls”, give pressured appeals, or assure people of salvation based upon some outward response.  In every sermon we attempt to preach the gospel clearly, offer Christ to all who repent and believe, exhort and encourage to discipleship.  We conduct membership interviews to hear the person’s account of conversion and to see if they can articulate the gospel in a trustworthy manner.  We’d rather proceed slowly in order to arrive soundly.  And because we’re trusting the Spirit of the Lord to do this work by His word, we’re freed in great measure from what Kent Hughes called the “success syndrome” and from the tyranny of our own preferences.  We’re not having ongoing pragmatic discussions that keep the wrong kinds of pressure on the church and the staff to “perform.”  We are, by God’s grace, having discussions about biblical faithfulness and learning to love and shepherd the sheep.  That’s liberating.

Dayton: As part of your involvement in IX Marks, you wrote a much-needed book entitled What Is a Healthy Church Member?. How would you asses the overall spiritual health of evangelical church members in the United States? What unhealthy aspect of church life do you see as needing the most immediate attention in most churches today?

Thabiti: Another tough question.   I don’t know that I can diagnose the overall spiritual health of evangelical church members.  I’m sure whatever I would say would be too general and too stereotypical.

But here’s what seems evident to me: Nearly every Christian wants their church to be healthy.  But few Christians have contemplated their part in making their local church family spiritually strong and vibrant.  So, I think overall there exists a desire for healthy churches but not enough thinking about the pews’ responsibility for it.  Perhaps the typical Christian’s perspective remains too individualistic—my personal conversion, my spiritual walk, my quiet times.  So, the common assumption is that spiritual maturity looks like taking care of oneself, regularly having “quiet times,” and maybe sharing your faith once in a while.  These are all individual metrics for “health.”  But the Bible’s metrics for spiritual health have little to do with individual performance and a lot to do with loving and caring for others in the church body (1 Cor. 12:27; John 13:34-35; Gal. 6:1-2, for example).  Perhaps the most immediate issue needing attention would be a joyful recovery of the centrality of the local church in the discipleship of all its people.

Dayton: Talk just for a moment, if you would, about your role with IX Marks. How have you seen God bless this ministry and what is the future for IX Marks?

Thabiti: Participating with IX Marks is one of the great privileges and joys of my Christian life and ministry.  I’m happy to help with the mission of creating healthy churches in whatever way I can.  To date, I’ve had the privilege of writing two books for the IX Marks imprint at Crossway Books and speaking at a couple of major conferences like the IX Marks at Southeastern conference and Together for the Gospel.  I recently read the annual report from IX Marks and it’s amazing to see how the Lord has lengthened and deepened their reach around the world.  I think the Lord has been pleased to stir something of an ecclesiological revival among us, and He has in part used IX Marks to do some of that work.  Pastors and church leaders are networking and being encouraged—something that’s vital in the ministry.  Resources of various sorts are being developed.  And churches are growing in biblical faithfulness.  I pray the future holds much more of the same!

Dayton: One of the ministry initiatives I most love is The Gospel Coalition. I know you have served on their council and frequently contributed to their online publications, what do you see as the greatest value for coalitions such as this one? How do you respond to those who speak critically of such an effort because it involves those outside of the baptistic traditions?

Thabiti: One of the great values of The Gospel Coalition and groups like it is the ability to reflect and build Christian unity beyond the confines of the local church or the particular denomination.  One weakness of Baptist ecclesiology (and I’m a card-carrying Baptist!) is the tendency to only embrace the local and to ignore the global church.  Coalitions help us to achieve a measure of broader unity and cooperation in the gospel.  It’s another way of recognizing the reality that we’re not the only Christians around and our churches are not the only churches carrying out the Savior’s mission in the world.  We need one another.  We can do more together than we can apart.

Now, that doesn’t mean we deny our distinctives or that we opt for “unity” at the expense of truth.  Coalitions have to be principled associations, clearly defined and focus, else they do tend to injure most parties involved.  But we’re called “to make every effort to keep the unity of the Spirit through the bond of peace” (Eph. 4:3).  Coalitions are one way of making an effort at greater unity and effective mission.

Dayton: Speaking from practical experience, what is one ministry mistake you wish you could “do-over”? How would you counsel young ministers to help them avoid this?

Thabiti: Wow.  There are so many “mulligans” I’d love to call.  Here’s the biggest: I wish I had taken the first two to four years of my ministry as a senior pastor to commend everything I could about the life of the church and individuals in the church I was given to shepherd.  I wish I’d spent a dedicated 3-5 years just marking the evidence of God’s grace in the life of the people and told them repeatedly what I saw and how much I appreciated them and loved them for it.

Instead, I made the youthful mistake of trying to “hit the ground running.”  I had no idea how big a change it was for people just to have a new face and voice in the pulpit every Sunday morning.  And though I thought of myself as patient and tried not to “change everything,” without telling the people how much of God’s work and grace I already recognized in them, I fear that I sometimes sounded like I was treating the church as a project.  To some I sounded dissatisfied and perhaps judgmental.  That was unfortunate because I was neither—at least not intentionally—and I missed to opportunity to convey love and gratitude.

Jim Boyce once said, “Young men routinely overestimate how much they can do in five years and underestimate how much they can do in twenty.”  I’ve heard other pastors say it takes at least five years to feel like you’re getting to know the church and can lead it.  I would affirm both those sentiments.  And if I had my first five years to do over again, I’d want to give ten loving affirmations in public and in private for every one application or suggestion that might be construed as “change” or “critique.”  I pray that young ministers, like myself, would realize that five years is no time at all.  It’ll fly by quickly.  The best way to use those first five years is simply to preach the word of God and lovingly affirm the people.  Twenty years later you’ll be glad you did.

Dayton: In closing, if you could provide one encouragement to men who faithfully preach the Gospel but who have yet to see their congregations fall in love with Gospel, what would you say?

Thabiti: Read the life of Charles Simeon.  He preached for fifty years to the same congregation, the first thirty of which were filled with fierce opposition from his own people who did not love his evangelical preaching.  Read of Simeon’s faithfulness and be encouraged to keep your shoulder to the plow.  Read of Jesus’ faithfulness in gospel preaching and remember the parable of the sower.  Our own Master knew not everyone would love the gospel even if He preached it.  The servants cannot expect a life filled with more ease than the Master.  Keep your shoulder to the plow, dear brother.  You will reap if you do not faint, and you will hear the well-done of our Great Master.

“To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock.  And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.” (1 Peter 5:1-4)

Dayton: A wonderful closing encouragement. Thank you, Thabiti!

Paul Through Mediterranean Eyes: Cultural Studies in I Corinthians (IVP)

One of the more interesting commentaries I have received recently is Kenneth Bailey’s Paul Through Mediterranean Eyes. Why is it so interesting? Well, because it functions like commentary and is classified as such but it reads more like a text on biblical criticism. Is this a bad thing? No, not really. In fact, it is one of the most thorough discussion of details pertinent to understanding I Corinthians that I have ever read.

One of the most daring assertions made my Bailey is that I Corinthians was not really intended for specifically the church at Corinth. Instead, he proposes that Paul’s letter was intended to be circulated among churches in the region. Does he make his case? Well, yes and no. I find this proposition intriguing and well-argued but ultimately not forceful enough to change the traditional understanding of the letter’s intended audience.

In the end, Bailey succeeds in forging a new style (or perhaps even genre) of biblical commentary. Focused deeply upon even the smallest of cultural nuances, Bailey’s work would be valuable to anyone studying I Corinthians.

Reformed Expository Commentary on Luke: 2 Volumes (P&R)

One of the best commentary series to be released in recent years is the Reformed Expository Commentary series. As mentioned in previous posts, this series combines excellent sermon helps with top-notch scholarship. The two volumes written on the Gospel of Luke are no exception. Penned by Phil Ryken, Luke is a massive commentary that unpacks even the smallest of details in a way that will enlighten the reader while providing distinct details that could easily be incorporated into a sermon.

In fact, having just made use of Ryken’s comments on the Christmas narrative, I can attest firsthand to the value of this commentary. I was struck at the care taken by Ryken in addressing scholarly concerns with the details of this account while at the same time maintaining a biblicist perspective on the narrative details.

In summary, this is one of the best commentaries on Luke available today. In fact, I would dare say it is probably the most useful commentary for pastors, ever published on Luke. Check it out!

St. Andrew’s Expositional Commentary on Mark (Reformation Trust)

R.C. Sproul’s commentaries routinely make my “to read” list. Each time I see that a new one will be published I excitedly await it’s arrival. As I have noted previously, the commentaries in this series take a more practical tone and read more like transcribed sermons than analytical interactions with the text. The newest volume, Mark, is no exception.

Sproul’s previous commentary on the Gospel of John went to great lengths to emphasize and comment upon the high christology of John’s account. This entry on Mark takes, in my opinion, a different approach to the text. While certainly mentioning various scholarly concerns or views on  debated sections of Mark, Sproul takes a more popular-level approach in this commentary than his previous efforts. Is this a bad thing? I guess it depends upon your preference. I have always viewed this series as a blend between popular-level commentary style and expositional detailing. It just so happens that this entry leans more heavily toward the former rather than the latter. Still, I found Sproul’s insights and illustrations most helpful. In fact, as I find Mark the most difficult Gospel to preach from, I see this commentary as providing a new vigor to my teaching on Mark. As always, I encourage you to get the St. Andrew’s series.

Part systematic theology and part church history book, Historical Theology is both beneficial as a theology text and for those interested in church history. As someone working on a PhD in this field, I can say that I found myself thoroughly satisfied with both Allison’s writing style and his overall content. This is an easy-to-read book but it is also an academic textbook. The closest book I can compare it to in style is Wayne Grudem’s Systematic Theology. Interestingly enough, Allison’s goal is to have readers use his text as a companion to Grudem’s work.

Examining the major categories of Christian doctrine (the Word of God, God, humanity, Christ and the Spirit, redemption, the church and the future state), Allison masterfully traces the historical development of each doctrine while critically interacting with the writings of prominent theologians. Each section follows the varying trends of historic Christian thought from the early church into the modern era.

In short, I was so satisfied with Allison’s effort in Historical Theology, that I plan to adopt it as the primary text in a course I will be teaching in the future. For theologians and church historians alike, Historical Theology is a must-have addition to your library.

For 279 pages, Dr. Oliphint unpacks the why and how of God’s self-revelation regarding His nature and attributes and our ability to comprehend such things as finite creatures. As you read God With Us you will find that the key to a feasible framework for understanding God in His essence as revealed in His self-description, found in Scripture, is in fact the incarnation. It is in the coming of Christ that the infinite most directly engages the finite.

I cannot stress enough how theologically difficult the concepts tackled by Oliphint can be for even the most keen of theological minds. Oliphint does a phenomenal job of exploring and explaining how God is revealed in the incarnation and through Scripture, yet as Oliphint demonstrates, who God is as an infinite being so utterly exceeds what has been revealed. God With Us provides readers with the tools needed to understand how the names of God provide a glimpse of the nature of God. Further, Oliphint masterfully explains how one must understand statements of theological description pertaining to the nature and attributes of God (such as immutability) with seemingly anthropomorphic actions on the part of God (such as God “changing” His mind).

In summary, I cannot say enough how incredibly important and valuable of a book God With Us is to the church. Certainly, this text will become a modern classic in the area of theology and will be a book used in seminaries for decades to come! Add this to your Christmas list!

What is both good and bad about Moral Apologetics is highly subjective. What I mean is that my main criticism of the book may be viewed by some as its strength. I prefer a dismantling approach to faulty moral and ethical systems. Something that says, “If you believe a then b cannot logically follow.” What Coppenger does instead is evaluate various systems by allowing prominent teachers/writings that speaking for each system to represent themselves.

Certainly Coppenger provides feedback and rebuttals to some but not in the manner in which I would have preferred. However, Coppenger’s approach would be more palatable to non-Christian moralist in terms of its presentation that perhaps the approach that I would prefer. So really, the difference in approach would depend highly upon preferences and audience.

Overall, Moral Apologetics is a book I highly recommend. It will provide the apologetic-minded person with more fodder for discussing the rationality of the Christian worldview with unbelievers. Furthermore, Moral Apologetics will serve to cause skeptics to examine their own basis for moral and ethical virtues. This is a needed resource in any apologetics library.

Here is why I wanted to review the paperback edition. First, the purpose of this book is to give everyday Christians a systematic theology text that is accessible and thorough. For most people, a big hardback theology book is intimidating. Therefore, the paperback edition has the perfect “feel” for those looking to get into theology. Second, the paperback is about $8.00 cheaper in price. So, for those looking to get into theology, the cheaper the price tag the more likely they are to purchase the book. Now, onto the book.

In terms of content, Driscoll and Breshears strike an amazing balance in writing style. Overall, Doctrine has an academic feel complete with footnotes. However, the language used by Driscoll & Breshears is understandable and littered with “Driscollisms.” So, while reading Doctrine you will have your theological mind being stretched by one paragraph, only to find yourself chuckling by the illustration presented in the next.

I have only one major concern with Doctrine. The chapter discussing creation does not provide a truly detailed appraisal of orthodox creation models. Driscoll and Breshears argue forcefully for a variation on young earth creationism but do not really interact with a similar but more fully-orbed creation model from a ministry like Reasons to Believe. Still, this is a minor issue for an otherwise wonderful book!

Overall, Doctrine is a must-read for any Christian seeking to get into systematic theology. Further, Doctrine would be a great book for any and every church library. Also, it would make an excellent small group study! With the release of the new paperback edition of Doctrine there is little excuse to avoid jumping into systematic theology.