Review by Mark R. Mander, 1st May, 2007

The Medieval Papacy by Geoffrey Barraclough.  New York: W.W. Norton & Company, inc. 1968, 216p.

 

            In this volume Geoffrey Barraclough leads an insightful discussion regarding the development and role of the Medieval Papacy during the Middle Ages.  Barraclough’s work begins with an essay discussing the paradox between the creation of medieval Europe and the rise of the papacy.  Within the essay he articulates his belief that “the papacy was a creation of medieval Europe” (Baraclough, 9).  By this the author means that it was during this period of history that the Roman Catholic Church developed from humble beginnings into a community that influenced and exercised authority over medieval Western Europe.  It is the author’s intent in writing this work to adopt an historical approach to the development of the medieval papacy.  However, rather than enter into the common discussion of this period which centers around church and state or papacy and empire, Barraclough seeks to “show the polarity between the papacy’s political preoccupations and its pastoral duties, and how the resultant tensions affected both the church and the papacy itself” (Baraclough, 7).  For these reasons, this volume is a valuable resource for those studying Roman Catholicism and the Papacy during the Middle Ages.

            Barraclough has organized his material into five sections, dealing briefly with topics as they relate to the section.  Beginning with the Bishop of Rome, the author traces the development of the office from its commencement, citing the Scriptural support that Rome traditionally quotes to support its belief in the supremacy of the office.  The author also identifies comments from early church fathers, such as Tertullian, who recognizes the importance of apostolic succession in order to prove they are repositories of the true faith.  However, through his brief historical analysis of the early church he carefully shows that despite the high view of the office of Bishop and the importance of Apostolic succession, the “bishop of Rome was still only a bishop among bishops and the characteristic doctrines of papal primacy had still to be systematically formulated” (Barraclough, 19).

            The author continues to show the development of the papacy or the office during the years of the Roman Empire.  He deals with various events such as the division of the Empire and the resulting debates between the church in the eastern half of the Empire and the church in the west.  It is here, as illustrated by Barraclough, that opinions regarding the primacy of the Bishop of Rome begin to rise.  By the end of the section he is identifying the characters of Leo the Great and Gregory the Great and recognizing their execution of their positions within the church and the state.  With this short comprehensive history of the office of the Bishop of Rome, Barraclough turns his attention to the rise of the medieval papacy.  It is surprising, however, that the author focuses much attention on the beginnings of the office during the period of the Roman Empire, when he has stated his purpose to write regarding the office during the medieval period.  However, it is possible that Barraclough dates the beginning of the Medieval period later than most historians, for he opens his second section under the title “The Rise Of The Medieval Papacy” with Stephen II and Pippin on the sixth of January, 754.

            Within this section Barraclough briefly summarizes major contributions which enhanced the honor and prestige of the papacy within the empire.  He mentions key documents which provide insight into the various popes’ intentions and subsequent ideas as to how they could exercise more control.  Such documents as the “Donation of Quizery” and the influential forgery known as the “Donation of Constantine” are mentioned.  However, without prior knowledge of these documents and the key figures surrounding them, it would be a difficult for a first time reader to fully understand the complete situation, realizing who was who, and what was their particular function in society.  Barraclough’s work is excellent as a summary and indeed a refresher to the period, but cannot be recommended as an introduction or in-depth study to the period.  However, through the brief overview of the period’s political, military and religious events that were taking place both within and outside the Empire, Barraclough does articulate how the Papacy achieved a greater amount of power.

            The author in the third section examines the reform movement within the Roman church.  A significant number of clergy within the Roman church had begun to abuse their power which meant there was much corruption within the church.  Again the author uses the names of people, places and groups within this period without background explanations.  However, again Barraclough in a brief section describes the complete period highlighting the high points of monastical and political reform of the period.

            In the final sections the author directs the discussion along the lines of how the papacy managed to remain strong during some possibly damaging circumstances.  Through a period of uncertainty, splits, schisms and anti-popes the papacy managed to keep some control and eventually regain its power.  The final section examines the rise of the conciliar movement and the balance of power for supremacy of the church.

            Barraclough manages to achieve his intended purpose within the book while including key historical information of the complete medieval period.  However, at times his personal opinions on events do come to the forefront, and it appears he is not an advocate of the monarchial papacy.  Hence, he approves of the secular and religious reforms that sought to restrict the power of the papacy.

Review by Mark R. Mander.

Einhard and Notker the Stammerer Two Lives of Charlemagne, translated by Lewis Thorpe. England: Penguin Books. 1969,  227pp.

 

           Lewis Thorpe has provided a means by which it is possible to examine the life of Charlemagne.  Thorpe has translated a biography of the Emperor, which was written by one of his trusted advisors, Einhard.  In addition to this biography, Thorpe has included another insight into Charlemagne’s life by presenting material written by Noker the Stammerer.  Unlike Einhard’s biography, the collection of stories written by Notker is not a primary source, for Notker’s anecdotes of the life of Charlemagne were written some seventy years after the Emperor’s death.  Thorpe’s intention in translating Einhard’s work and subsequently compiling this book along with Notker’s presentation is to help identify the historical figure of Charlemagne rather than the legendary figure.  He writes in his introduction that the image of Charlemagne changed two hundred years after his death, as many legends were formed by French poets reciting their poetic thoughts about the hero.  Hence, with the presentation of these two accounts of the life of Charlemagne, Thorpe’s work is an excellent resource for those studying the Middle Ages and in particular, the life of Charlemagne.

            Thorpe’s work presents two similar, yet different faces of Charlemagne.  Einhard examines much of Charlemagne’s personal career, recording his military accomplishments, his love of learning, and his devotion to the Papacy and the Church by identifying his generosity in the form of giving alms and building chapels.  In contrast, Notker provides a collection of stories involving the Emperor, rather than simply concentrating on a historical biography of his life.  However, both writers agree that Charlemagne was an unconquered and unconquerable leader.  Furthermore, in their histories they both paint a picture of man who was generous and charitable.  With the parallel presentations in Two Lives of Charlemagne, Thorpe allows the reader to comprehend a more complete and full picture of the powerful, historical Emperor, Charlemagne.

            Einhard’s intended purpose in writing a biography of Charlemagne is two fold.  As a trusted advisor and personal friend of the Emperor, he was with Charlemagne during much of his reign.  Hence, he was in a good position to preserve the memory and record the glorious events of the Emperor’s life.  Furthermore, the care and favor which Charlemagne had demonstrated to Einhard had so impacted him that he thought he would be ungrateful if he did not list the chronicles of the Emperor’s life.  Einhard stated, “I should indeed seem ungrateful and could be rightly condemned as such, if I so far forgot the benefits he conferred upon me as to pass over in silence the outstanding and most remarkable deeds of a man who was so kind to me…” (Thorpe, 52).    

            The close proximity to the events in Einhard’s account of the life of Charlemagne allows the reader to enter into history.  This biography is a primary source as the events were written by an eyewitness shortly after the death of the main character.  It is therefore possible to conclude that fables surrounding Charlemagne’s life had not had sufficient time to develop to taint the perspective of historical accuracy.  Furthermore, the work as already noted, is compiled by a close friend of the deceased Emperor, which means it is likely that the accounts contained therein are not written with the intent to demise his character or achievements.  Although, there will be a certain amount of bias within his presentation, the author’s keen awareness of history, attention to detail and superb knowledge of geography, indicate that he is a credible person who is well learned.   At the commencement of his work, Einhard acknowledges his weaknesses and states his desire to write an accurate history, for he writes, “My own meager talent, small and insignificant, non existent almost, is not equal to writing this life and setting it out in full.” (Thorpe, 52).  Although one might accuse the Einhard of false humility through the statement, it is solidified through another glimpse of his honesty.  Einhard further writes, “it would be foolish for me to write about Charlemagne’s birth and childhood, or even about his boyhood, for nothing is set down in writing about this and nobody can be found still alive who claims to have any personal knowledge of these matters.” (Thorpe, 59).  It is obvious that Einhard is attempting to secure his honor with the reader so much that he his doing his best in trying to present an honest account of Charlemagne’s life.  An admirable observation from Einhard’s work is the manner in which he organized and presented his material.  Each chapter is consistent with the others in length, and the subject matters are carefully presented which indicates thoughtfulness on behalf of the author.

            Einhard encapsulates Charlemagne as a man who possesses striking leadership qualities which are coupled with the ability to actually lead.  Many times in the presentation Charlemagne is described as “unconquered.”  His military successes are described in detail, and he is often shown leading his troops to the front of the battle.  Charlemagne is depicted as a courageous leader.  However, despite his successes in battle, Einhard is honest as he does describe how the Saxons were a difficult race for his armies to subdue.  He describes how it took Charlemagne many years to secure this tribe.  Along with his military skills, Einhard relates how Charlemagne was a faithful son of the church.  It could be argued that as Europe was a deeply religious place at this time it was possible that he wished to please his readers by showing Charlemagne’s loyalty to the Church and Rome’s subsequent pleasure with him.  However, with the inclusion of Charlemagne’s last will and testament in Einhard’s biography it is possible to see just how much help and alms he desired to give to the Church.

  Einhard not only portrays Charlemagne’s life as a public figure but also includes glimpses into his private life.  Once more a candid account is given as Einhard records the disapproval of Charlemagne’s mother when he divorced King Desiderius’s daughter.  He informs the reader this was the only time that he uttered a cross word to his mother.  Charlemagne is portrayed as a man who loved his family.  His love of education overflowed towards his children, as he desired they receive a good liberal arts education as well as learn the practical skills that males and females typically pursued such as hunting and sewing respectively.  Overall, Einhard depicts a leader who possesses all of the graces of a man in which people trust and have respect.  He is a man of power and one who demands respect and honor.  No doubt this is how Einhard viewed Charlemagne, and in that sense he accurately portrayed his view of the Emperor to the public.

Despite Notker’s work being less formal in the sense that his work is not an historical biography, he includes many of the fine character qualities of Charlemagne that Einhard presented in his anecdotes.  He respected Charlemagne as a leader both within the Church and over the empire.  However, the main difference between his work and Einhard’s life of Charlemagne in addition to the literacy style is Notker’s intended purpose for writing.   Notker’s stories are secondary accounts and were not written for the specific intention of being an accurate historical portrayal of Charlemagne’s life.  Rather, Notker was writing these selections so they might be presented to Charles the Fat.  It is possible that Charles the Fat actually asked for the anecdotes when he visited Notker’s monastery, Saint Gall in 883.  (Thorpe, 25).  In that sense, the presentation is rather light hearted and at times, far fetched, as on several occasions the Devil is seen in a visible manifestation and then disappears in a cloud of smoke.  Obviously this style of writing can be somewhat excused as it was written in the Middle Ages, by a religious man, at a time when religious superstition was at a high.  Even though there are evidences of outside written sources in Notker’s work there is no specific reference to Einhard’s biography.  Most likely, Notker received much of his research from secondary sources probably passed down orally.  Hence, as it was written approximately seventy years after the death of Charlemagne this does allow legend and folklore to begin creeping into the stories.  However, like Einhard’s biography, the anecdotes recorded by Notker successfully honor the name of Charlemagne.  In particular the reader can observe this in his relation to the Emperor’s fair treatment of those within the church.  In Notker’s presentation, Charlemagne is presented as one who resists the proud while at the same time exalting the humble.

In conclusion, Einhard’s work is more scholarly in presentation and literary style.  He carefully chooses his word, giving specific detail from geographic location to description of items of clothing.  Furthermore, his work is remarkably personal and allows the reader to capture an overview of the full life of the Emperor’s achievements despite the work’s brevity.  His eyewitness account lends itself to be more accurate that Notker’s secondary stories.  However, Noker’s anecdotes do allow the reader to gain a fuller picture of the life of the most powerful emperor of the Middle Ages.

Review by Mark R. Mander

Revive Us Again: The Reawakening of American Fundamentalism

, by Joel A. Carpenter, New York: Oxford University Press, 1997, xiv + 335pp.

 

In this volume, Joel Carpenter directs a lively discussion regarding the development of Fundamentalism in America, examining its emergence, subsequent struggles and events which led to the development of the new evangelical movement in the 1950’s.  It is the author’s intent to demonstrate “fundamentalism’s career from its diaspora out of the American religious mainstream to the early stages of its postwar recovery.”  (Carpenter, 12)  Despite being raised in the movement and later moving away from fundamentalism, Carpenter manages to approach writing the text in an unbiased manner.  In fact, Revive Us Again captures the story of American Fundamentalism in a dynamic way, highlighting misconceptions that some mainstream evangelicals have of the movement, such as their lack of concern for education.  This text is a valuable tool for students of twentieth century, United States religious history as well as those seeking to understand the development of the religious movements within American Protestantism.

Carpenter provides an examination of the movement existence and role between 1930 and 1950, analyzing areas such as its sectarian impulses, separatist views, organizational structure and doctrinal distinctive.   Furthermore, Fundamentalism’s desire, during the postwar years, to restore evangelical respectability and influence once again in America is presented.  As Carpenter’s discussion develops, the question that obviously plagued Fundamentalism emerges; whether their original purpose of separating from the world and preparing for Christ’s imminent return should be their concern, or their mission should be the defense of Conservative Protestantism.

The author systematically follows the development of Fundamentalism within the text.  In the first chapter he attempts to revolve a misconception that the movement was in ruins and not an effective organization.  Carpenter builds on the work of renowned church historians, such as George Marsden and establishes that the Fundamentalist network had become a viable force by the end of the 1920’s.  Carpenter illustrates their desire for higher education through the number of Bible Institutes, Colleges and Seminaries that were emerging; furthermore, he demonstrates their successes of communicating with the masses as they were efficient in using the media resources available at that time.  Through the following chapters it is possible to see how the movement used the radio, printed literature and established buildings in the downtown areas of major cities for the purpose of evangelism.   They sought to reach out to the entire family as they held holiday Bible conferences with the purpose of establishing both the young and old in the fundamentals of the faith and encouraging them to surrender their lives to the cause of missions.  With the many activities that the movement was engaged in, Carpenter establishes that Fundamentalism maintained the paradox of their original purpose where they were separate from the world, yet seeking to challenge their culture.

The author examines the separatist mentality in depth within the text. As with other revivalist movements in the history of the Unites States, Fundamentalism appealed to the grassroots of American society.  Calls went forth from this camp towards the mainline denominations, focusing on their worldliness, respectability and desire for power and influence in society.  Their leaders were ridiculed for swaying in their faith and accepting liberal theology.  This in turn created a backlash from the mainline denominations which suggested the fundamentalists were ignorant and uneducated.  Initially, there were many fundamentalists inside the mainline denominations, but as the tensions grew greater the call of separation became stronger.  Hence, the fundamentalists suffered by attracting respect from privileged society.

Carpenter demonstrates how this alienation fuelled the Fundamentalist’s passion and fervor for evangelism.  He demonstrates how their doctrine of dispensational premillenialism, balanced with their desire for revival, enabled them to continue engaging in evangelistic efforts.  They were sure of their rapture as their persecution was intensifying and their society worsening in its philosophy.   Therefore, as a result of the Keswickian theology they had begun to accept, they were to be busy in urging others to be ready for the Lord’s return.

Many expected that a great revival across the world would take place before the rapture of the church.  Therefore, the Fundamentalists continued pouring their resources into various revival efforts.  Likewise, there was a push for many to go to the mission field.  Carpenter dedicates much of his work into exploring the various methods by which the movement sought to achieve their goal.  Furthermore, he begins to show how a new group begins to emerge within fundamentalism and also encompasses some conservatives who are emerging in mainstream Protestantism.  This group known as New Evangelicals was tiring of the fierce nature by which Fundamentalism evangelized and defended their stance.  Furthermore, Carpenter reveals how they were reevaluating the relevance of demanding to being separated from other Protestant groups.  Hence, towards the end of the book Carpenter traces the early stages of this friendlier, evangelical wing of Protestantism that began to emerge.

In conclusion, Carpenter achieves his intention in writing this text by outlining the development of fundamentalism and showing the birth of new evangelicalism.  However, the sub title of the book indicates that American fundamentalism has been reawakened.  Although new evangelicalism is a definite offshoot from Fundamentalism, it is not Fundamentalism reawakened in the latter twentieth and early twenty-first centuries.  Today, New Evangelicalism stands independently and exists alongside Fundamentalism in America.  

 

 

Review by Mark R. Mander.

The Divine Dramatist:  George Whitefield and the Rise of Modern Evangelicalism by Harry S. Stout.  Grand Rapids, MI: Wm. B. Eeerdmans Publishing Co. 1991, 301pp.

 

            In this volume Harry Stout leads an insightful discussion in regard to George Whitefield’s life and achievements.  In addition to writing a biographical sketch, it is the author’s intention to answer several questions regarding Whitefield’s charisma which made him an international figure and also “interpret the significance of his achievements for both religious history and popular culture.”  (Stout, xv).  For this reason this text is a splendid resource for those studying eighteenth century religious history.

            Before entering into the narrative of Whitefield’s life, Stout provides the reader with introductory material in which he summarizes the socio - cultural context of the period.  Here, Stout also explains George Whitefield’s early fascination with the stage.  Throughout the volume he will seek to demonstrate the force that acting had in Whitefield’s life by paralleling him to an actor performing in a theatre.  Stout is convinced that “Whitefield lived his life almost exclusively for public performance.”  (Stout, xv).  He does not limit the impact of the stage solely to Whitefield’s oratory skills. 

            Harry Stout’s narrative style of writing allows the reader to swiftly enter the fascinating biographical account of George Whitfield.  The book opens with accounts of Whitefield’s early life growing up Gloucester, England.  Having no father figure in his life, he was exposed to all varieties of characters being raised in an inn which his mother owned and operated.  She desired that George have a better life and also wanted to raise the status of their family name once again, so she directed him towards a career in the Church.  By serving the upper – class students at OxfordUniversity, Whitefield was able to study and prepare for a career within the Church at the prestigious university.  It was at Oxford that he had an evangelical conversion and also struck a long lasting friendship with John Wesley with whom he shared similar passions for holy living.

Upon graduation Whitefield entered into the ministry of the Church of England.  It soon became apparent that Whitefield had ability beyond his physical age, as he excelled in the pulpit and brought a fresh dynamic to preaching.  Many began to take notice of his skills as he ministered across London.  Whitefield enjoyed huge popularity and success while a very young man as a result of his contemporary communication skills.  Stout expresses that Whitfield began to use his new found popularity to further fuel his endeavours as a preacher.   It is said that he became an expert in marketing his own ministry.  However, through Stout’s biography of Whitefield’s early life it is possible to interpret that he experienced pride in his achievements as he enjoyed immense popularity.  This somewhat illustrates his youthful inexperience and as seen later the biography will return and cause him problems.  Lessons for young preachers and ministers can be gained from examining Whitefield’s personality.

In 1738 George Whitefield embarked on a journey which would not only change the destiny of his life but would alter the course of Christianity in North America.  Where previous missionaries such as the Wesley brothers failed, Whitefield succeeded as he managed to win the confidence of the American colonists.  This successful missionary journey resulted in a love affair sparking between Whitefield and America and ultimately would see him making several return trips to the country and establishing a home there.

            Stout clearly identifies another milestone event that took place in Whitefield’s ministry career.  Upon his return to England, Whitefield was exposed to field preaching.  Realizing the potential this vehicle could have in his own ministry, Whitefield combined his acting talents along with his biblical knowledge to produce his unique style of homiletics.  From Stout's analytical comments and observations much can be learned from Whitefield's approach to and his style of preaching .   Hundreds of thousands of people on both side of the Atlantic were recipients of Whitefield’s open air preaching and many of them owe the spiritual conversion to him.  However, it should be noted that not everyone was sympathetic to his ministry as he faced regular hostility from the established churches and the theatre.  It can be said that they were his two greatest competitors and he regularly preached against both institutions. 

            Whitefield’s greatest success was in America.  From Harry Stout’s biography it is clear to the reader that many Americans during the eighteenth century identified with the reasoning behind Whitfield’s criticism of the established churches hierarchy.  Many in America were beginning to embrace anti establishment views; therefore, they rallied around and supported Whitefield’s philosophy as it was similar to theirs.  As he identified the weaknesses of Church, the people began to identify the weaknesses of political system they were in.

            As the book concludes it is possible to see Whitefield’s character mature.  This is the greatest strength of the book as Stout carefully traces Whitefield’s life, illustrating his sympathy and support of the slaves, orphans and underprivileged as well as regret for problems that his youthful zeal may have caused.  However, Stout is balanced in painting the portrait of Whitefield as a man is seen who did not instil the same amount of passion into his marriage as he did his ministry. 

            Stout’s biography is an excellent research tool for the church historian.  Much insight is given into the life and cultural context of George Whitfield as it clearly identifies how his mass open air campaigns shaped American Christianity.

Review by Mark R. Mander

Healing Grace Finding Freedom from the Performance Trap.  By David A. Seamands.  Indiana: Light & Life Communications, 2002. 204pp.

 

           David Seamands leads a perceptive discussion surrounding salvation by grace, through faith alone.  It is the author’s intention to provide understanding that will remove “barriers to forgiveness so that people can receive grace – the gift of God’s love freely offered to the undeserving and the unworthy.” (Seamands, 7).  He identifies many professing Christians as being caught in a performance trap.  This hinders them receiving the full benefits of God’s grace.  The text is a splendid resource for any involved in seeking to share God’s unconditional love to people.  Likewise, this book would aid Christians who are struggling in their personal relationship with God, feeling they are not performing to the standard that God expects.

            The author is writing this book after forty years of ministry in which he has traveled as a missionary to developing countries, preached, taught and counseled people at churches, colleges and seminaries in the United States of America.  Throughout his writing, examples of his interaction with people in ministry who have suffered from not relating to God’s grace are given.  These examples are balanced by theological information, which allows the audience to understand the theoretical root of the problem.  Such factors ensure this text is beneficial on a realistic level as it does not isolate theology from practice.  Ultimately it allows non theological minds to grasp the reality of the subject matter.  This is furthered by the writer’s personal and readable tone.   One effectual feature of the book is the inclusion of a selection of Charles Wesley’s hymns which illuminate the concepts which the author is relating.

            The phenomenon of grace, as being accepted by God due to status rather than personal performance and productivity, is tacitly portrayed within the first chapter.  The author’s audience understands through example the feelings of guilt which originate from a desire to please God in order to gain acceptance.  However, the audience is shown the miracle of grace, whereby the reality of living life as a son or daughter of God and experiencing the subsequent blessings is presented as a possibility.  Seamands introductory chapter presents hope for the despairing individual in such a position and allows the counselor to re-examine their previous philosophies of attempting to show healing to such individuals.

            Despite many individuals having a correct understanding of theology, Seamands identifies the possibility of not making it visceral.  He writes “my theological and mental grasp of grace needs to penetrate into my innermost being and become gut level grace.” (Seamands, 29)  In addition he says “doctrinal belief in a theology of grace, as important as that is, does no change the way performance – grounded Christians live.”  (Seamands, 120)  The author informs his audience that basic presumptions of culture have affected people’s understanding of grace.  This fact, coupled with people’s family life, experiences and relationships have distorted society’s concept of grace.

            A chapter is dedicated to identifying culture’s impact upon society.  Furthermore, a frightening concern is lodged which places Western culture and ideas being spread to believers of developing cultures.  Believers from other cultures have viewed missionaries and read western literature which celebrates self – determination and achievement.  As a result they too are beginning to fall into the trap of performance and productivity to satisfy God.  Seamands specifically recognizes self-reliance, individualism and activism as particular problems.  He places some of the blame towards churches which are preaching messages of success, self – reliant individualism and of legalism.  It is easy to understand the latter type of message, as people are bound, living their life measuring to certain areas.  However, it is possible to be unaware of the other problem messages.  The explanation of such areas is an enormous benefit to the pastor responsible for preaching and teaching new converts.

It is likely to over stress the individual Christian life apart from open grace-filled relationships with other people.  As a result people’s lives and needs are left unmet and even uncovered.  Seamands’ conclusion is helpful as he indicates that people hide their spiritual and emotional needs more as they strive to have a meaningful relationship with Christ.  Subsequently, they end up being disheartened and disillusioned.  Furthermore, most churches in today’s culture have a desire to reach out and build numerically.  As size, design, budget, growth and numbers define a successful church ministry; Semands says “this leads people to accept that victorious Christian living depends on how well one is performing in the church program.”  (Seamands, 37).

The overarching problem of performance is carefully identified and developed during the early chapters by the author.  He summarizes the problem with the word “dysgrace” in which he identifies the factor of a person’s home life as a possible cause for the problem of misunderstanding grace.  David Seamands properly teaches that God instituted the home and family.  Furthermore, he correctly explains that God has a particular manner in which he endeavors to teach people about himself.  This involves taking common, ordinary models to relate truth regarding theology and the Christian life.  If an individual has received parental grace the greater the chance that as a Christian they will relate to the grace of God.  “We get our earliest feltness of God through relating with our parents.” (Seamands, 57).  However, the danger in using this model allows the author to quickly isolate an individual to think their problem stems purely from a dysfunctional childhood or poor relations with their parents.  A clear disclaimer is needed in order to allow people to see that the above factor is only one of many reasons for feeling “dysgrace.”  Individuals can have had a wonderful relationship with their parents and still not relate to God’s grace.  If not clearly addressed, unnecessary bitterness can develop and increase poor relations within the family, especially if the problem was not really there.

Seamands paints a wonderful picture of God throughout the book.  He allows the audience to experience God’s perfect design and intention of having communion with His creation.  God’s attributes are related as the author explains the fall of man, and how if man had lived accordingly to God’s perfect plan and principles then the consequences of sin would not be experienced.  These consequences which relate to individuals are briefly yet carefully explained.   The author’s skill of gently teaching theology and presenting the gospel in a non condescending manner is demonstrated at this point.  His illustration of the vastness of the Grand Canyon in Arizona, as an aid to understand the vastness of the chasm separating God and man, is particularly useful.  As he relates the various fruitless ways in which man seeks to cross the chasm, Seamands arrives at the heart of the gospel message.  He relates God’s plan of restoration which permits the audience is to see doctrine, practice and beauty of grace.  The author writes, “Notwithstanding the hopelessness of our predicament, God has found a way to bridge the gap, restore us to a relationship with Himself and to bring healing to the damaged areas of our personalities.” (Seamands, 108).

A subject that is adequately dealt with in the text is the barrier of accepting God’s grace due to personal guilt.  Furthermore, the remedy of applying this grace to the problems of guilt, low self-esteem, and poor personal relationship is presented.  In doing so the author encourages people to honestly look at their situations.  If people have been hurt then they need to acknowledge the hurt and then forgive, likewise if they have done wrong they need to admit error and seek forgiveness.  Seamands systematic way in which he has presented the subject material is beneficial.  Here he encourages his audience to put into practice their correct view of God.  He correctly states “grace solves the problem of guilt not in a piecemeal manner, but by giving us a whole new ground of relating to God through Christ and His cross.  (Seamands, 137)

The final chapters examine emotional feelings which ultimately affect the person and their relationships.  This subject is particularly eye-opening as the author describes the reasons why people hold on to certain feelings towards their past and indeed their sin.  As he helps people gain a resolution towards such problems, the overarching theme of resting in grace, which is central to the text, appears once more.

Seamands concludes his book by including a chapter to define different aspects of grace.  It is here that his personal theology is displayed as he examines the definitions of general grace, seeking grace, restraining grace and saving grace.  Although the chapter is brief, it is not needed as the chapter stands independently from the author’s main intent.  Furthermore, in such a helpful and practical work, a chapter which clearly identifies your theological tendencies towards a particular church or denomination can isolate the far – reaching usefulness of the work.  However, this book is a valuable tool to gaining an understanding of grace in relation to performance-orientated acceptance.  The book is valuable to those who are not Christians as well, as it directs them towards God.

Review by Mark R. Mander

The Fool of God.  A novel based upon the life of Alexander Campbell.  by Louis Cochran.  Eugene, Oregon: Wipf and Stock Publishers.  2002.  413pp.

    
    The Fool of God is a captivating, historical novel based upon the biography of Alexander Campbell.  In this book, Louis Cochran traces Campbell’s life from the moment he and his family left Northern Ireland and made the initial attempt to immigrate to America, to his death at BethanyCollege, Virginia.  In writing this work, Cochran does not intend to present the theological thinking of Campbell or even an account of the development of the Restoration Movement.  Rather, his  intention is to provide “the portrait of a man whose heart embraced all Christians as brothers; whose mind was open to all truth; whose eyes had seen the vision of the coming of one church” (Cochran, i).  For this reason, this work is a splendid resource for those interested in learning about the life of Alexander Campbell, and additionally, in understanding the psychology and rationale of a primary figure within Restoration Movement history.

            Cochran explains in his acknowledgements that he has spent fifteen years in researching material for this book.  In four pages he lists all of the people and places from which he collated his material.  This list includes many libraries, universities, historians, librarians, churches and even surviving family. The sources that Cochran uses include substantial primary documentation, as well as, reputable secondary sources. His research includes material collected from all across the United States of America and the United Kingdom.  From this listing, it is apparent that Louis Cochran is a dedicated and diligent researcher, who is committed to portraying accurate accounts to his audience.  For this reason it may be suggested that placing this book into the category of a novel is a misnomer.  Although told in narrative form, it has more characteristics of a well researched biography rather than fiction.

            The reader of this book must bear in mind that Cochran will be sympathetic to Alexander Campbell.  However, this bias does not eliminate Cochran from displaying a balanced representation of Campbell’s personality.  He is portrayed as an intellectual, spiritual thinker, with an ability to lead people by example.  However, Cochran allows the reader glimpses into the personality of Alexander Campbell, which highlight his individualism, impulsiveness and at times his impatience.  What Cochran does best is demonstrate Campbell as an ordinary man, who had emotions like most others, yet possessed great talents which he fully used for God.

  Campbell ’s personality is strongly displayed through his marriage with Margaret and later Selina.  One amusing factor that is apparent is the difference in Alexander’s relationship with his two wives.  Margaret appears to be more understanding and allows Alexander much space within their marriage, while Selina appears much more organized and more apt to question Campbell.  This is plain to see when the two are discussing finances.  Similarly, there is an amusing exchange between Alexander and Selina which illustrates the apparent differences with the wives.  Cochrane has Alexander come home and go to his study to finish a paper that he was working on.  Upon entering his study he finds his desk cleared and his books placed back in the shelves.  Selina’s enthusiasm for a well kept house delays Alexander from completing his work, as he is trying to locate his materials.  Alexander is obviously frustrated and the matter is resolved by him building a new study outside the house! Obviously, much of the romantic exchanges in which his personality is maximised are more fictional.

 As the reader is introduced to Campbell, Cochrane successfully manages to connect the two together.  The reader will swiftly develop an affinity towards Campbell and feel like they know him.  This is primarily due to Cochrane’s narrative style of writing which brings his audience into the narrative.  Within the narrative there is a lot of direct speech among the characters.  This is another feature which continues to draw the audience close.  Cochrane should be applauded for this achievement, as it is a crucial factor in writing history in a narrative form.   As a result this should provide a desire to the reader to further their knowledge and study of Campbell and the Restoration Movement.

There are areas of the book which could be strengthened.  Cochrane omits the first eighteen years of Campbell’s childhood as he grew up in Northern Ireland.  From reading other Campbell biographies, it can be said that these early years were formative years in the development of Campbell’s understanding of Christian doctrine and practice.  For example, Eva Jane Wrather in her biography, Adventurer in Freedom demonstrates how the death of several siblings led him to ask questions regarding God’s sovereignty and predestination.  These early years also provided Campbell with his first experiences of teaching school.  If incidents such as these were included in the narrative, then they could provide an opportunity for further discussion.

This book provides a wonderful insight into the life of Alexander Campbell.  The accuracy in which his life story is told, amidst the excitement of Cochrane’s imagination, allows this book to be a valuable tool.  The casual reader will be drawn to the character, while at the same time gain insight into life and work of a man and a movement.  The student of Restoration Movement history will appreciate a scholarly work, which demonstrates much research and allows a glimpse from a different direction into a trail blazer of one of the fastest growing church movements in the nineteenth century.