Kim Gentes

Reading and reviewing NT Wright's "Jesus and the Victory of God" is a monolithic task, as the book is both lengthy and highly academic. Its success is not in its volume of pages, however, but in its thorough treatment of Jesus and his work as historical fact leading to theological reality.

The portrait of Jesus of Galilee as the first century Jew who is both prophet/messiah is so profoundly unlike our 20th/21st Century thinking, that it is a shock treatment into the historical Jesus. It re-levels our Christian beliefs and theology from our arrogant "looking back on history" to a profound looking from the 1rst century forward, through the eyes of Judaism and its traditions and worldview. When we wake up from the shock, we find we are in a world that is thoroughly Jewish, thoroughly 1rst century, living as a conquered nation of Israel with its neck under the heel of the tyrannical Roman Empire.

Amongst a brood of  1st century revolutionary Zionists, Pharisees and "Jews-still-in-exile" within their own country, Jesus appears and draws on this climactic time, announcing in himself the arrival the kingdom-of-god message in which he comes to reconstitute the Temple, the Torah, and the Wisdom into his very person, reissuing their true essence into himself.  At the same time, he redefines the true people of God not as a swipe against Israel but as a reinstatement of the core of its vocation and character- to be the light of the world.

Once the core of who Jesus is, what he intended, and what he actually did is redefined, the entire synoptic readings need complete reinterpreting, and Wright provides that as well, exploring the parables, symbols, actions and praxis of Jesus as both a means and expression to his brilliant thesis.

Product Link on Amazon: Jesus and the Victory of God

Review by Kim Gentes

Dominion and Dynasty is a purposeful book meant to articulate the guiding narrative of the Hebrew scriptures by examining the original structure of Text (and texts within), re-envisioning a supportive literary approach as a hermeneutic for micro-interpretation within a macro-context, identifying the covenantal promises and blessings of land and lineage, and guiding the further interpretation of the narrative through understanding the symbols of Eden and David.

Structure to the narrative.

Reading through Stephen Dempster’s “Dominion and Dynasty” I found myself seeing the entire Old Testament (and the New Testament as well) as being a truly unified narrative.  Previously, I had always read the Bible based on the modern day arrangement/order of books. Along with this, the text seemed to lack a coherent timeline, appeared ambiguous on so many referential levels and not seem to be part of a grander plot. The first profound change for me was to encounter Dempster’s explanation of the book order (and  3 groupings of books within) within the Tanakh.  For the first time, I understood that the Hebrew Bible was architected as a narrative (even edited/ordered). It was grouped by three main sections within the overall volume- narrative, commentary, and concluding narrative. This may seem obvious or trivial to some, but in reading this one sentence below, my viewpoint of the Old Testament was changed forever:

The storyline begins with creation and moves to the exile of Judah in Babylon, from Genesis to 2 Kings; then the narrative is interrupted by poetic texts- largely prophecy, psalms and wisdom literature- before being resumed with Israel back in Babylon in the book of Daniel, moving on to the return of the exiles to Judah and concluding with a narrative summation of the entire history of Israel from creation to the exile in the books of Chronicles.[1]

Exegesis based on literary structure and synthesis.

With this introductory understanding of the structure of the Tanakh, I began to see a plan of the larger narrative of the entire Bible. Dempster pushes further on this point and holds that a broader literary approach to the Bible is itself a required hermeneutic for correct understanding of the specific texts in light of this larger, structured, progressive narrative.

Covenants of Land and Lineage.

The other major point that Dempster makes is that the major plot-line of the Hebrew Bible is centered on the covenant-making of God with individuals (primarily Adam, Noah, Abraham, David), tribes (the 12, and especially Judah) and nations (Israel). Specifically, this covenant-making pivots critically on two kinds of promise from God: provision and grants of land (dominion), and blessing and increase of the progeny of the covenantal figures (dynasty). In return, the human agents in those covenants were to agree to be bound to faithfulness in their devotion and service to Yahweh. God would give them land and children, if those in covenant with Him would remain faithful.

Lineage

Dempster is emphatic on this point of lineage, and it helps him explain why the Hebrew Scriptures have an insistence on including the genealogical record in key points of the narrative. He says:

A key purpose of genealogies in some contexts is to show a divine purpose that moves history to a specific goal.[2]

The book details the blessing of lineage as expressed through genealogy, especially in Genesis, where ten genealogical lists frame the movement of the storyline across both time and major characters.[3] In fact, the promise of descendants to Abraham becomes the pivotal salvation point for all of Israel, according to Dempster, when Moses is trying to plead for Israel’s sake against the judgment of God. Dempster says:

The sin forces God to threaten to destroy Israel in agreement with the covenant and to start again with Moses. But Moses pleads (certainly not on the basis of the recently broken Sinai covenant) on the basis of the descendants promised in the covenant with Abraham as grounds for saving Israel (Exod. 32:13). It is only this reason that decisively moves God to have mercy on Israel.[4]

Land

As much as the promise of descendants was a touch point of the promise made to Israel, so also was the identification with geographical space a sign of God’s blessing. Dempster highlights this extensively in his summation of Deuteronomy, where he says:

Consequently, the geographical motif is omnipresent. The final address of Moses to the people is saturated with references to the great prize awaiting possession. The land is at the forefront from the beginning to the end.[5]

The author is convinced that the Hebrew scriptures see the land as the clear external marker of both God’s blessing and Israel’s condition within the covenant. The various battles, successes and failures epitomise the faithfulness or sin of Israel, resulting in her consequence of acquiring or losing land. Dempster explains this at length in his section on the “Former Prophets”, where he talks both about the successes of faithfulness to the covenant:

The geographical nature of the promise is emphasized by the lengthy list of kinds and cities that were captured...what seems uninteresting to westerners was surely momentous to ancient Israelites. These were land deeds![6]

Likewise, later loss and rescinded access to the land (or rule over it) is seen as judgment for the break of covenant by Israel. This is highlighted when the author explains:

No sooner is the temple built and dedicated than it is duly noted that Solomon is guilty of polygamy, which leaders him to apostasy... The judgment that follows Solomon’s death splits the kingdom, dividing the tribe of Judah (and an assimilated Simeon) in the south from the ten northern tribes. With the failure of the Davidic scion, the promised land has begun to fragment.[7]

Thus, just as much as genealogy and descendants heralded God’s covenantal blessing, possession of land marked the barometer of Israel’s faithfulness (or failure) to that same covenant.

Major Narrative Symbols

Eden.

Symbols of Eden - from Egypt, to  Sinai, to the exile, to Solomon and beyond the typology for Eden is cast throughout almost every major story of the Hebrew bible. Covenant building, human failure, restoration and a spiraling into further sin and consequential desolation is the Edenic archtype that pervades the Tanakh.  Dempster sees the Eden image as a constant type that should be used to re-interpret later passages. For example, he treats Numbers 24:5-9 passage of Balaam’s blessing (3rd curse attempt) as if Edenic imagery is intended.

The passage draws from Eden and exodus imagery; Israel is compared to rivers and gardens, trees that the Lord has planted; the Israelite tents are like the trees planted by Yahweh. This was the divine intention when Israel was brought out from Egypt. It was to be planted in God’s mountain (Exod. 15:16); that is, it was to be returned to Eden.[8]

David.

David as the central character of the old Hebrew understanding of the complete man (Adam). David represented both the fulfillment of dominion and the blessing of dynasty that Israel could hold up as the archtype for their hope. And while Israel reaches her pinnacle in David/Solomon, even later hopes of restoration (for the sinful, broken Israel) come labeled as linked to the dynasty of David. It is a Davidic messiah that they wait for, a Davidic kingdom that they hope for politically, and Davidic dominion that they hope for militarily. Prophetic and narrative content replays David as the one on whom history pivots from the past into the future.

Dempster’s acute observations about the centrality of David to the Hebrew text is synthesized best in his last chapter. His description of the pinnacle role of David as a genealogical summation of humanity and a iconic figure that is hearkened back to by later generations (and texts) is clarified by the diagram on page 232, where he shows David as the pivot point of God’s efforts to draw humanity and creation back to himself.

These images of David and Eden, the covenantal components of land and lineage and the narrative structure (along with historical timeline) of the Hebrew scriptures are the key points of the excellent book, Dominion and Dynasty. Stephen Dempster has created an excellent guide for understanding how Jesus and the first century Jews may have understood the Hebrew scriptures. This is invaluable to those of us seeking to learn the context from which the message of Christ came forth, and gives us a greater understanding of what the New Testament writers were addressing through the gospel message and its revelation of Jesus as the Messiah who was to fulfill the Hebrew scriptures.

Product Link on Amazon: Dominion and Dynasty: A Theology of the Hebrew Bible 

[1]Stephen G. Dempster,  “Dominion and dynasty: a biblical theology of the Hebrew Bible”,(Downers Grove, IL: InterVarsity Press, 2003), Pg 22

[2]Ibid., Pg 47

[3]Ibid., Pg 55, 56

[4]Ibid., Pg 104

[5]Ibid., Pg 118

[6]Ibid., Pg 128

[7]Ibid., Pg 149

[8]Ibid., Pg 115,116

Bonaventure is a collection of the namesake saint’s most prized writings. It includes his two well read treatise The Soul’s Journey into God and The Tree of Life, as well as the officially commissioned (by the Church) biography of  Saint Francis of Assisi called The Life of St. Francis.

His most well known work, The Soul’s Journey into God, is a fusion of mystical interpretation of biblical allegory and “Augustine”-like logical thought.  Typical of these writings, the entire text is constant dissection from major point to minor point, back to major point- always trying to draw an outline of grand understanding rather than tell a coherent story.  The treatise starts with the physical/natural aspects of human existence, the natural weakness and frailty of man with its goal is lead you through a progression that will consummate in ultimate union with God. Bonaventure sees this as a progressive work that involves “levels” or stages of reflection and contemplation. You move from infant to maturity, eventually reaching ecstasy with God.

The Tree of Life follows a more clear storyline- in that it chronologically restates the life of Christ- but it is merely using that story arc to articulate the contemplative interpretation of Christ’s life as allegory.  With the cross of Christ being a tree of life, the stages of Christ’s life are explored as various fruits from his character, which hang on three main branches of the perfect life- His original (life before the Cross), His passion (the trials and crucifixion), and His glorification. Bonaventure uses less logical arguments than The Soul’s Journey into God, but he ultimately relies on much more recognizable components of Christ’s life to pin his thesis to, even if it is (The Soul’s Journey into God) largely based on allegory, as well.

My favorite work in this book, however, is the Life Of Saint Francis, which uses Bonaventure's skill as a communicator to convey the biography of the venerable saint Francis. Some points of the book are so gushing with praise of Francis, the writing loses credibility, though not elegance. But the longer you read, the more you become enraptured with Bonaventure into the life of Francis. By the end of Francis biography, you are fully immersed in the teachings and practice of Francis, and thus, you believe the miracles, the stories, and the accounts of his wisdom and greatness. Even in Francis death, he comes to prove Bonaventure’s writings we saw in both The Soul’s Journey into God and The Tree of Life by describing a man who enters into complete union with God, both by his ardent contemplation and fervent practice (especially of poverty). This union becomes not only an example, but almost another Christological event, as Francis “becomes” Christ as the first one to record receiving the sign of the stigmata.

A powerful quote that inspired me in The Tree of Life is:

O hard heart,
insane and impious,
to be pitied as if bereft of true life,
why do you rejoice and laugh
like a madman
in the midst of such misery
while the Wisdom of the Father
weeps over you?
Consider your weeping physician and
make mourning as for an only son,
a bitter lamentation;
let tears stream down
like a torrent
day and night.
Give yourself no rest,
nor let the pupil of your eye be still.[1]

 This particular point was a profound revelation to me. It was the best articulation I found for the difference between Francis and the early ascetics:

When they arrived at the valley of Spoleto full of their holy plans, they began to discuss whether they should live among the people or go off into places of solitude. But Christ's servant Francis did not place his trust in his own efforts or those of his companions; rather he sought to discern God's will in this matter by earnest prayer. Then, enlightened by a revelation from heaven, he realized that he was sent by the Lord to .. win for Christ the souls which the devil was trying to snatch away. Therefore he chose to live for all men rather than for himself alone, drawn by the example of the one who deigned to die for all (2 Cor. 5 :15).[2]

 In this last sentence we see the absolute brilliance of Francis, and the astuteness of Bonaventure for articulating it. His work of poverty, asceticism and self-discipline was not the isolated ascension to God that the desert Fathers espoused through their monastic model. Instead his asceticism was placed inside the community (instead of away from it) because he said “he chose to live for all men rather than for himself alone”.  In my estimation, this is the most brilliant accomplishment of St. Francis, and revealed by Bonaventure.

Product Link : Bonaventure: The Soul's Journey into God, the Tree of Life, the Life of St. Francis (The Classics of Western Spirituality)

Review by Kim Gentes

[1]St. Bonaventure, “Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis”, (Mahwah, NJ:Paulist Press, 1978), Pg 137
[2]Ibid., Pg 208

Francis and Clare: the Complete Works contains the library of writings from Saint Francis of Assisi and his female protege Saint Clare of Assisi.  Francis writings range from his mystical understandings of Christ’s humanity and God’s nature (and their poetic renderings) to his practical Rules, and Testament, which details how life is to be lived by those who followed his way of life in the Order.  Clare’s writing, is more terse and compact, and you can see it has synthesized the teachings of Francis to an even more focused agenda than himself. Clare seems to be a more skilled writer, or at least more poignant.

Both Francis and Clare articulate the need to require others, through their writings, to ascend to Christ through and imitation of his life of poverty and suffering. Francis, even in his poetic writing, seems to have a fascination with praise and singing, even in his death. Clare seems to requite the same kinds of things as less than noble for the serious mind set on Christ. He seems raw and lost in his bodily and spiritual union with God, through his physical suffering coupled with his demanding attention to detail that was still always tempered with a joyous tone towards God’s goodness.  Clare’s words are more requesting and with an air of entreatment that seems appropriate for nobility. This might perhaps have been because much of her writing was, in fact, directed to nobility in her letters to Agnes of Prague.

This quote from Francis absolutely inspires me:

1. You are holy, Lord, the only God, You do Wonders.
2. You are strong, You are great, You are the most high, You are the almighty King. You, Holy Father, the King of heaven and earth.
3. You are Three and One, Lord God of gods;
You are good, all good, the highest good,
Lord, God, living and true.
4. You are love, charity.
You are wisdom; You are humility; You are patience;
You are beauty; You are meekness; You are security;
You are inner peace; You are joy; You are our hope and joy; You are justice; You are moderation, You are all our riches.
[You are enough for us].
5. You are beauty, You are meekness; You are the protector,
You are our guardian and defender;
You are strength; You are refreshment.
6. You are our hope, You are our faith, You are our charity,
You are all our sweetness,
You are our eternal life:
Great and wonderful, Lord.
God almighty, Merciful Savior[1]

Clare, likewise, is just as enthralling where she says:

2. Place your mind before the mirror of eternity!
Place your soul in the brilliance of glory.3f
Place your heart in the figure of the divine substance!4
And transform your whole being into the image of the Godhead Itself
through contemplation!5
So that you too may feel what His friends feel
as they taste the hidden sweetness
which God Himself has reserved
from the beginning
for those who love Him..[2]

 Saint Francis and Clare are a unique expression of early Middle Ages monastic. In a sense Francis carved out the physical nature of becoming like Christ in body, and Clare confirmed his vision in both practice and across genders.  Together they became a template for much of what would follow in mystic thought and practice in the Church for hundreds of years. 

Product Link: Francis and Clare: The Complete Works (The Classics of Western Spirituality)

Review by Kim Gentes

[1]Francis of Assisi & Clare of Assisi, “ Francis and Clare: The Complete Works”, (Mahwah, NJ:Paulist Press, 1982), Pg 100
[2]Ibid., Pg 200

Bernard of Clairvaux was the abbot of Clairvaux monastery (which he built and named) which is located in what is now Northeastern France.  Bernard’s writings, sermons and letters proved to be pivotal in the twelfth century. His particular devotional penchant for expounding the love of God invigorated monastic communities in his time, and provided a template for others to come, who would look back on this great Christian mystic.  Bernard, like other great minds in the history of the church, was intent on dissecting the components of the human soul. In his work you can see broad areas of focus, such as:  understanding our own humanity, explaining our penchant for sin, an exceptional treatise of love, and finally expressing a practical model for personal development when dealing with the aforementioned.  Like Gregory before him, much of his writing about our conscience, and internal conflicts led to a fairly comprehensive articulation of the soul and human psychological state.

Bernard focuses an extended amount of time and ink to the book of Song of Songs, where he expounds nearly all of his theories on the relationship of Christ (the Bridegroom) with the Church (his bride).  He is especially enamored with the concept and passage declaring “Let him kiss me with the kiss of his mouth”. He says:

But he, he of whom they speak, let him speak to me. Let him kiss me with the kiss of his mouth. Let him not speak to me in them or through them, for they are "a watery darkness, a dense cloud" (Ps 17: 12). But let him kiss me with the kiss of his mouth, whose gracious presence and eloquence of wonderful teaching causes a "spring of living . Water" to well up in me to eternal life an 4: 14). Shall I not find that a richer grace is poured out upon me from him whom the Father has anointed with the oil of gladness more than all his companions, if he will deign to kiss me with the kiss of his mouth (Ps 44:8)? His living . and effective word (Heb 4: 12) is a kiss; not a meeting of lips, which can sometimes be deceptive about the state of the heart, but a full infusion of joys, a revelation of secrets, a wonderful and inseparable mingling ) of the light from above and the mind on which it is shed, which, when it is joined with God, is one spirit with him (l Cor 6: I 7)..[1]

Perhaps Bernard’s most well-known work is a summarized teaching called the Four Levels of Love.  It explained his deep understanding of our souls and their progress to full union with God.   One of my favorite things about Bernard, however, was his perception of how sin is always looking for a way to corrupt love. He argues for clarity at every level of the person.  He says:

I am suspicious of love which seems to be prompted by hope of gain. It is weak if when hope is gone it either vanishes or diminishes. It is impure when it desires something else, other than the beloved. Pure love does not hope for gain. Pure love does not draw its strength from hope; nor is it weakened by mistrust.[2]

Bernard is not without his issues, however. Though love was that the center of his message, he will forever be remembered for being the outspoken voice to rally support for a crusade, the second Holy War, in the mid 1100’s.  He will be later credited, as well, with being one the strong initiators of the veneration of Mary.

Product Link: Bernard of Clairvaux: Selected Works (The Classics of Western Spirituality)

Review by Kim Gentes

[1]Gillian R. Evans, “Bernard of Clairvaux: Selected Works” in The Classics of Western Spirituality: A Libarary of the Great Spiritual Masters, translated Gillian r. Evans (Mahwah, NJ: Paulist Press, 1987), Pg 216
[2]Ibid., Pg 273