Pilgrim Heart

Author: Darryl Tippens
Publisher: Leafwood Publishers
ISBN: 0-9767790-7-2

Darryl Tippens, provost of Pepperdine University, believes that many contemporary Christians practice what he calls a “privatized spirituality” (p. 22). Throughout Pilgrim Heart, Tippens uses the metaphor of the life of faith as a journey to explain his conviction that, far from being a matter of one’s inner life, “spirituality is learned and confirmed in relationship” (p. 27). Accordingly, he makes a strong case throughout the book that the Christian life is not a solo journey, it is a shared one.

Each chapter of Pilgrim Heart explains a distinct spiritual discipline and demonstrates how each is most fully realized in the context of a community of believers. Although the communal context for such disciplines as humility, hospitality, confessing and forgiving may seem self-evident, Tippens brings fresh insight to each of them. For example, in discussing humility, he notes, with regret, that many spiritual leaders have abusively imposed upon their followers forms of humility that reinforce illegitimate gender and racial distinctions. He also makes it clear that the humble, risky act of confession requires a response of forgiveness. Christians who have wronged others must confess their wrongs and those Christians who have been the victims of wrongdoing must forgive those who have wronged them. The relationship between these two disciplines is reciprocal and essential to a full Christian life.

One might argue that, even though the communal nature of the disciplines described above is obvious, surely some abilities, such as discernment, are more personal. The ability to discern, however, is not necessarily inherent in some people and absent in others. Rather, discernment can be learned and developed, and, therefore, taught. Thus, Tippens contends that those who are blessed with wisdom should act as mentors to their fellow believers. In his view, “Like all spiritual gifts, discernment is not intended primarily for personal benefit but for the good of the community” (p. 140).

Much Christian devotional literature touches upon the disciplines described thus far. Tippens’ refreshing, and perhaps rather unique, contribution to this literature is his discussion of such disciplines as friendship, story-telling, and the use of music and the arts in worship. He discusses three types of friendship and the role that each plays in the life of the Christian and in the life of the Church. The first is a general love for all humankind that is expressed in charitable works, hospitality and so on. The second is a more specific love for other Christians. The third, most neglected one is a close relationship with a partner in faith who shares in one’s struggles and holds one accountable for keeping the faith appropriately. Following his discussion of friendship, Tippens acknowledges that the role of the arts in Christian worship has always been an area of tension between believers. Therefore, he discusses the importance of music, story-telling and other arts in allowing the faithful to express their beliefs and preserve those beliefs for transmission to successive generations.

The fact that Pilgrim Heart is lucidly written and easily absorbed should not lead the reader to conclude that the content is shallow. Tippens is well-read and he draws from an impressively diverse array of authors to develop and support his ideas. In order to teach the foundations and traditions of the spiritual disciplines, Tippens offers incisive biblical exegesis and cites the writings of several early Church fathers. Knowing that Christian faith must be reinvigorated by each generation of believers, Tippens also draws on the works of assorted twentieth century theologians and contemporary authors. Thus, he shows the origins of Christian faith and various ways in which that faith has developed in the intervening centuries since its founding. Tippens is also aware that Christian faith has developed in a context that includes secular ideas. Accordingly, he explains the relationships between philosophical and theological trends through the ages, and draws on the works of philosophers (some Christian, some not) as well as Christian clergy and lay writers to illustrate and support his thoughts.

Christians interested in deepening their understanding of the spiritual disciplines will benefit greatly from reading Pilgrim Heart. Upon finishing, they will be challenged to examine and deepen their commitments to their faith communities. Pastors and church leaders looking for a “textbook” to use in Bible study groups or discipleship classes should consider this book. The author would be gratified if his work was adopted for such purposes and many congregations would be enriched by applying the principles taught therein.

Furious Pursuit

Authors: Tim King & Frank Martin

Publisher: WaterBrook Press

ISBN: 1-4000-7149-6

According to King and Martin, many adherents of the Christian faith expend tremendous amounts of time and energy pursuing God. They struggle to spend more time in prayer, more time in Bible study, more time in worship services, more time doing charitable works in churches and communities, to be more faithful, to be more obedient. . . . Is it any wonder, ask King and Martin, that many Christians feel spiritually, emotionally, psychologically, mentally and physically exhausted? Moreover, in addition to being utterly drained, Christians often feel isolated from the God they pursue so passionately. Furious Pursuit is King and Martin’s eloquent response to Christians who are tired of chasing God.

In Furious Pursuit, King and Martin set out to demonstrate that, rather than running after God, Christians can rest comfortably in the knowledge that God is running after them, before them and beside them all the time. This is a wonderful idea that, if true, or at least warranted, should set many Christians at ease. In the course of introducing their thesis, King and Martin say this:

What if I could prove that God has never gone a minute without thinking of you, whispering in your ear, I’m right here? What if I could show you that God not only pursues you day by day, minute by minute, but he actually screams for your attention (p. 7)?

This is an ambitious undertaking. For one thing, what qualifies as “proof” in any matter is often contentious; in matters of faith, agreement regarding what constitutes “proof” of any claim is nearly impossible to attain. Nevertheless, since King and Martin have promised that they will prove their claim, the reader is justified in expecting some closely reasoned arguments to be offered in support of that claim. Please note that, throughout this critique, I use the term “argument” solely as a technical term; it should not be read as an emotional or confrontational term. A logical argument follows particular rules of induction, deduction or analogy and is deemed weak or strong according to the manner in which these rules are applied. That is the only sense in which I use the term here.

Many of King and Martin’s arguments are offered in the form of analogical reasoning. In fact, the entire book is based on a romantic analogy that posits God as the courting lover of humankind. Although analogy is a legitimate, time-honored form of argumentation, it is also one of the weakest. Analogical reasoning only works insofar as the analogy is plausible. King and Martin apparently assume that their analogical premises can be stipulated and will be readily accepted. For example, one author tells of his relationship with his teenaged son. The author is thrilled that, even though his son is virtually independent of his father, he chooses to spend time with his dad. The reader is supposed to accept the analogous argument that God is equally thrilled when we, his children, choose to spend time with him, our heavenly father. Is this analogy valid? Why or why not? What biblical and theological foundations support this analogy? These questions bear examination before one can accept the plausibility of this argument.

In addition to several analogies, Martin and King offer some intriguing biblical exegesis to support their claim. For example, their explanation of the covenant between Abram and God is insightful. This passage lays a strong foundation for their claim of God’s ongoing faithfulness regardless of human fickleness. Their discussions of the books of Hosea and Jonah, and the crucifixion of Jesus Christ are also strong arguments for their thesis. The book would have benefited greatly from more analyses like these and fewer heartwarming anecdotes.

It should be acknowledged that Martin and King are writing for lay people, not scholars. Nevertheless, authors who purport to offer proof of a claim should remember that folksy anecdotes do not prove anything, they simply keep readers engaged. The book is full of stories that, even though they entertain and uplift the spirit, do not further reasoned arguments.

Moreover, assertions are not arguments. Take, for example, the statement that “The Story of God has been perverted into a man-made story of fear, and that breaks God’s heart” (p.33). This statement is a stirring assertion, but I can’t help wondering, how do we know what breaks God’s heart? What are the biblical and theological bases for such a claim? The fact that claims like these are rhetorically pleasing does not render them sound bases for arguments.

King and Martin’s notion that God never stops pursuing deeper relations with human beings is refreshing. At points throughout the book the authors began laying a solid foundation for their claim but they eventually fell short of delivering the promised proof. Still, Christians who are tired of trying to be good-enough-to-get-to-heaven will likely find this book comforting and encouraging.

A Scientific Search for Religious Truth

Author: Phil Mundt, Ph.D.
Publisher: Bridgeway Books
ISBN: 978-1-933538-61-7

Phil Mundt, a retired geologist reared in a Protestant family, spent four years researching and writing this book, in which he endeavors to

• reconcile misunderstandings between science and religion and
• answer religious questions that he wrestled with throughout his life.

The book’s sixteen chapters are divided into two sections. In the first section, Mundt discusses evolutionary theories and provides historical overviews of the three major world religions that arose in the Middle East: Judaism, Christianity and Islam.

Mundt accepts the general validity of the Big Bang theory, but, citing mathematical evidence, disputes that the universe could have arisen by chance. He argues that scientists should accept intelligent design theory as a plausible alternative to the chance and complexity theories that are currently favored by many. Mundt contends that many secular humanist scientists are intellectually narrow-minded and dogmatically predisposed to reject all theories that allow, in any way, for divine activity in the universe. Mundt takes such scientists to task for rejecting out of hand all theories that do not rest on premises that are identical to, or at least compatible with, theirs.

Mundt also accepts the general validity of evolutionary theories and urges conservative religionists to cast off their dogmatic predispositions and stop rejecting all evidence that contradicts a literal interpretation of the first eleven chapters of Genesis. He notes that many contemporary Jewish rabbis and Christian theologians interpret these chapters poetically and allegorically rather than literally. He also cites documents issued by Pope Pius XII and Pope John Paul II that affirm the validity of evolutionary theories. Mundt proposes that religionists could extend an olive branch in this debate by offering a “scientific paraphrase” of Genesis that incorporates accepted scientific facts, such as the age of the earth, etc.

The historical discussions of Middle Eastern religions require a shift from the methods and propositions of natural science to those of social science. Thus, even though Mundt presents a good case, from a social scientific perspective, for accepting the validity of Jesus’ resurrection, natural scientists will not find this argument persuasive. Nevertheless, Mundt is to be commended for including relevant data from a range of disciplines in his studies.

The final chapter of this section, entitled, “Final Thoughts,” rehashes, frequently verbatim, material from the previous chapters. The chapter should have been excluded, as it did not enhance Mundt’s argument in any way.

The book’s second section, labeled a Scientific Annex, provides much interesting material regarding the evolution of the universe, the evolution of life on earth and ongoing scientific investigations in genetics. Although this material is fascinating, it does not advance Mundt’s stated purpose of reconciling science and religion. If this section were deleted, Mundt’s argument would not be hindered. Mundt acknowledges this in the book’s introduction, where he states that this material is merely included for those who are interested in reading further about the science involved in his arguments.

Notwithstanding Mundt’s purpose, certain scientific and religious tenets will never be reconciled conclusively. Jesus’ resurrection, for example, was a singular event that can not be replicated and tested under laboratory conditions. And the initiation of the Big Bang may never be scientifically determined either, as it was also a singular event that cannot be observed or replicated in accordance with current scientific norms. The truth of both of these propositions, to name just two, can only be inferred from available evidence. Jesus’ resurrection continues to be a bone of contention across religions and the precise mechanisms of evolution continue to be debated among scientists. These controversies, and others, are likely to continue into the foreseeable future.

A Scientific Search for Religious Truth offers intriguing material that will interest readers seeking a better understanding of the historical and contemporary conflicts between science and religion.

Alone in Eden

Author: Stephen R. Pastore
Publisher: Cohort Press
ISBN: 0-9777196-0-X

Commencing in the pristine Garden of Eden, then moving quickly to the tragic event of Original Sin and its consequences for subsequent human history, Pastore’s tale explores cosmological, theological and anthropological questions that have puzzled humankind since the beginning of time.

The story is narrated by Traveler, the first-born son of Adam and Eve. Traveler’s idyllic life changes forever when he witnesses his parents eating fruit from the forbidden tree. Having run away from the horrific scene, Traveler awakens one day to find himself and his small dog, Zas, alone in a cave. An angel explains that his parents have been banished from the Garden and that Traveler and Zas will have to make their own way in a dramatically altered world.

Having once played freely with all sorts of creatures in the Garden, Traveler is disappointed to discover that many animals now fear him. Moreover, in the newly ordered world, many creatures must hunt and consume flesh in order to survive. These and countless other contrasts with his former life give Traveler many occasions for deliberation. Note, for example, what Traveler says about freedom and responsibility:

Where life in the Garden had no pattern and my parents and I could follow or not follow our whims and all things were provided . . . life in the Valley required a routine and tasks needed to be performed. . . . I realized that I had control over my own life but with that control came duty (p. 56).

When the adult Traveler falls in love, he gains this insight into relationships:

Earthly love must never supercede my devotion to God, not because God wanted to be loved above all others, but because God did not want me to lose my self, my soul, which was his greatest gift, for love of another. Such love is not love, but obsession. And in obsession we surrender our free will (p. 139).

Upon discovering ancient dinosaur bones, Traveler and his son reach this conclusion regarding evolution:

When the earth was created . . . [God] knew that the earth would be forever changing and that for life to continue as part of His plan, it must adapt to the world or be forever lost (pp. 160-161).

These few quotes provide just a small sample of the many philosophical and theological concepts that Pastore explores throughout his tale. Even though Pastore has clothed his ideas in the robe of fantasy, this book should not be regarded as mere entertainment. Pastore has packed more profound ideas into this story than many preachers pack into a year’s worth of sermons. While the reader probably will not agree with all of Pastore’s views, he or she should enjoy wrestling with them.

Alone in Eden is beautifully written. Traveler’s voice and tone are perfectly suited for his character and Pastore’s lush descriptions pull the reader fully into the scene. The story is well-paced and it never loses momentum. My one criticism is that Traveler is too far removed from much of the action. He witnesses much evil, yet always manages to avoid engaging in conflict himself. Traveler is wise, patient and sympathetic, yet somehow aloof. Nevertheless, he does successfully draw and hold the reader in the story.

I recommend this book to anyone who enjoys spiritual fantasy. If you like the works of C.S. Lewis, you’ll probably enjoy Alone in Eden.

Dark Journey Deep Grace

Author: Roy Ratcliff (with Lindy Adams)
Publisher: Leafwood Publishers
ISBN: 0-9767790-2-1


One phone call in April 1994 changed Roy Ratcliff’s life forever. The call came from a fellow minister who wanted to know if Ratcliff would preside over the baptism of an inmate who was incarcerated in a prison near his home. Ratcliff had never had any experience with prison ministry. Nevertheless, he agreed to drive to the prison and meet with the prisoner. Upon being satisfied that the prisoner had a proper understanding of baptism’s purpose, Ratcliff would make all the necessary arrangements. Ratcliff just needed one more piece of information: who was the prisoner making the request? The answer: Jeffrey Dahmer.

Ratcliff, like everyone else living in Wisconsin in the 1990s, was familiar with Dahmer’s horrific story of torture, murder, necrophilia and cannibalism. When Ratcliff met Dahmer in late April 1994, he was surprised at Dahmer’s quiet demeanor, his fairly lean frame and his small hands. Satisfied that Dahmer understood the meaning of baptism and that his desire was sincere, Ratcliff made arrangements for Dahmer’s baptism in May 1994.

After Dahmer’s baptism, Ratcliff continued meeting with him for weekly Bible studies and discussions. Little did they know that, in late November 1994, their friendship would be severed by Dahmer’s brutal murder at the hands of another prisoner.

His friendship with Dahmer changed Ratcliff’s life in several ways. First, the responses of other Christians to Ratcliff’s ministry with Dahmer challenged Ratcliff to think deeply about the concepts of mercy, grace and justice. Some Christians encouraged Ratcliff’s efforts, others believed Ratcliff was being conned and still others believed Dahmer was too evil to be forgiven. Second, Ratcliff’s belief in Dahmer’s sincerity and his friendship with Dahmer led him to believe more deeply in God’s unconditional love. Third, following his ministry with Dahmer, Ratcliff became involved in several other prison ministries, activities that he is still engaged in a dozen years later.

Ratcliff states unequivocally that God can and does forgive the Jeffrey Dahmers of the world. Ratcliff also states unequivocally that divine forgiveness does not expunge the need for earthly justice. Ratcliff believes that people who cannot understand these distinctions are confused about the natures of both God and society. Social justice required, rightly, according to Ratcliff, that Dahmer should serve out his sentence regardless of his spiritual condition. Ratcliff reports that Dahmer also accepted his penalty as a just one. Neither of these men ever viewed spiritual conversion as a “get out of jail free” card. According to Ratcliff:

“A gross misunderstanding of what Jeff’s baptism
accomplished was apparent.
No one said Jeff was no longer guilty of his crimes.
He would not be released from prison, nor should he be,
dependent upon his baptism.
Baptism does not take away crimes. It addresses sins.
The issue in baptism doesn’t concern justice in the society.
It concerns the forgiveness of God. . . .
Jeff’s crimes cry out for justice. . . .
No one understood this quite as well as Jeff” (pp. 85-86).

Dark Journey Deep Grace is a profoundly moving story, an unpretentious chronicle of an unlikely friendship that developed around a seemingly unlikely faith. Christians who enjoy stories of personal testimony will find this book interesting, as it offers insights into the spiritual lives of two men, Ratcliff and Dahmer. They should also find it uplifting, because it offers the promise of present and future redemption to all people, regardless of their past transgressions. Finally, readers of any faith, and even people with no faith, who read this book will be challenged to reconsider their ideas about God, evil and justice.