Kenneth Feucht

Triumph of the Lamb: A Commentary on Revelation, by Dennis E. Johnson ★★★★

This is about the fourth in a series of commentaries that I have read on Revelation in the recent past. The first was by Hendrickson titled More Than Conquerors. The second was by Doug Wilson, When the Man Comes Around, the third by Vern Poythress The Returning King, and now this text. Hendrickson’s text was my favorite for providing an overall means of interpreting the book. Vern Poythress’ text really didn’t delve into hardcore analysis of the text. Wilson’s text was a joke. And now, this text. Johnson admits that many of us in America were weaned on Dispensational Premillennialism, and certainly my exposure to Hal Lindsey and all of his writings were in my youth taken with a deep degree of seriousness. I didn’t know better back then. I still have a reduced version of Beale’s text on Revelation to work through.

Johnson does a reasonable assessment of the text, and I appreciate his approach of not being militantly in favor of a particular school of prophetic interpretation. Indeed, he leaves the discussion of the scholarly approaches to Revelation to an appendix; I certainly can understand why he did that, yet, I think the book would have been better served with such a discussion given in the early section of the text. I, like Johnson, lean heavily towards an idealistic interpretation, which means, we approach the book from the viewpoint that it provides multiple recurring glimpses of the Christian era (from the birth of Christ until he comes again), with the “millennium” from Rev. 20:6 referring to the Christian era of the church. Even with its problems, I think that Hendrickson provides a bit better sense as to the seven-fold recurring history of the church, each from a differing though advancing perspective.

The strength of this text is Johnson’s ability to show the relevance of Revelation to everyday life. Each chapter started with some discussion from everyday life, and then morphs into the text of Revelation, showing its practical meaning. It is too easy to assume that Revelation is an obscure book, requiring smoking a hallucinogen before reading in order to best grasp textual meaning, something best left to Hal Lindsey and Doug Wilson. That is precisely what the book of Revelation is not! Christ’s return will be imminent, yet when least expected. Until then, Revelation paints out exactly what the Christian will be facing, a world hell-bent on destroying the Christian faith. Between the dragon (the devil), the beast (world government system), the false prophet (the lying press) and the prostitute (the pleasures of life, personal peace and prosperity), we can expect that Christians may see suffering and persecution. Yet, ultimately the lamb will triumph. Our vision must look for Christ’s ultimate victory, and not our immediate circumstances.

Maranatha, come quickly Jesus.

Darwin Comes To Africa, by Olufemi Oluniyi ★★★★★

I received this book from the Discovery Institute and promptly put down all my other books to read it. My wife and I had worked as medical personnel in Maroua, Cameroon, located in the extreme north of Cameroon in the Sahel, adjacent to Northern Nigeria, which is the region of this book’s focus. It was the Fulani people with whom we interacted. During our time of service among the Fulani people (in 2009), we were oblivious to their history. What we observed were a very remarkable people, intelligent, innovative, musical, and pleasant to be around. In many ways, they had social structures of caring for each other that is superior to what is found in the west. Our experience confirms what the author Oluniyi describes as the nature of African people.

This book is in two sections, the longer describes British rule in Nigeria as representative of how the African people were treated by their overlords. The later section then offers a brief polemic against Darwinism and in support of intelligent design. Finally, a defense against the notion of Africa being nothing but bands of warring tribes is capably sustained.

The arrogance of the British was witness against the Christian faith, and the logical result of their Darwinist Weltanschauung. A look at European colonization behavior demonstrates the global behavior of holding different races as evolutionary inferiors to their European counterparts. The British treatment of the aboriginal tribes of Africa, China, India, Australia, the south Pacific islands, and the Americas would leave any observer disbelieving that Great Britain actually was a Christian nation. Oluniyi’s analysis of British behavior in Nigeria convinces me that the British were nothing but civilized savages with no concern for their Christian roots. British behavior in India and with China similarly can easily be attributed to the same Darwinist notions that Oluniyi writes about regarding British behavior in Nigeria that guided the Brits to oppress anybody that was not European in origin. An example gleaned from the cinema can be found in the movie The Bridge Over the River Kwai. The substance of the movie was that the Japanese captors were incapable of designing a reliable bridge and only the superior intellect of the captive British officers could accomplish the task. The Japanese are now getting the last laugh.

Oluniyi gives a historical perspective. The Brits viewed the less dark Fulani of the North to have a superior genetic structure than the darker southern Nigerians. Through the administration of Lord and Lady Lugard, the black populations were treated with an inferior human status, unworthy of receiving an education or promotion within the British system. Population control, world hegemony, and harvesting the African wealth was the British summum bonum. Oddly, these supposedly Christian Brits gave precedence to the Islamic populations of northern Nigeria. The British militia in northern Nigeria (just as William Carey experienced in India) erected formidable roadblocks for missionaries, preventing the gospel from being taught freely to the inhabitants. Imagine if St Patrick were prevented from preaching in England or St Boniface in Germany! History can be the Darwinist’s worst enemy—within 50 years of the first European missionaries to the savage illiterate Teutons, the Teutons had become Christianized and were establishing schools, monasteries and the civil structures which we commonly identify as defining “superior” western culture. The only reason to believe that such a phenomenon could not happen in Africa, India, China, among the Australian aborigines, and many many other people groups is Darwinian hubris. This is not an affliction of just Caucasian colonists; every civilization does this. But, as Oluniyi points out, what’s new is that the Darwinist Weltanschauung served as a methodological rationale for diminishing other races.

Part 2 of the book departs from a historical review of the British in Nigeria. He offers a very brief chapter defending intelligent design and follows with a chapter discussing how the genetic composition of all the various human families of earth are essentially the same. Science cannot defend the notion that genetic traits allow for superior intellect. Oluniyi ends with a chapter detailing how there is great evidence of advanced culture and education from the past even in the heart of Africa. What caused Africa to lose that intellectual advantage is probably the same events that are leading to the demise of Western culture.

The reader of this book would be disadvantaged if they were to leave thinking that the Europeans were alone to blame for the non-Christian travesties committed against peoples of the world. A reverse discrimination is happening in America where Black lives seem to matter, but white (or Asian) lives do not. Again, Darwin is to blame, but that is the topic of another book. Two sins do not correct a problem, and the Christian notion of forgiveness, identification of our own personal sin, and repentance for that sin has always been successful at advancing true civilization. Reverse discrimination doesn’t solve problems. Christianity and the eradication of a Darwinian worldview is our only hope.

Ante-Nicene Fathers Volume 2 (ANF2), edited by Philip Schaff ★★★★★

It has been a while since my last post, but that shouldn’t imply that I haven’t been busy. I’ve just finished the second of a 37-volume set of the Ante-Nicene, Nicene, and Post-Nicene Fathers of the church. I certainly won’t read every volume, but am sticking with reading this in a serial fashion. As you will see later, volume 3 is the writings of Tertullian, who is most enjoyable to read. This volume was far less laborious than reading volume 1, though a few sections were rather obtuse. Volume 2 includes Christian writers of the middle to the late second century.

The first book was The Pastor of Hermas, but mostly known as The Shepherd of Hermas. The author was unknown. It was read by many Christians in the early church, and highly regarded for its devotional instruction. The book is broken up into three parts (books), the first recalling visions of Hermas, the second an elucidation of the 10 Commandments, and the third a collection of similitudes of mostly moral instructions. Its value is in gaining a sense of how early Christians were thinking. Tatian is the next author, with an address to the Greeks as a polemic arguing for the Christian faith, followed by fragments retained of his writings. Theophilus next is presented, with a book in three parts of a set of letters that he wrote to the pagan Autolycus arguing and defending the Christian faith, but also developing a primitive theology of the church. Athenogoras’s book is next, titled A Plea for the Christians, again arguing in defense of the Christian faith. A lengthy section by Clement of Alexandria closes this set and includes several of his writings, the first titled Exhortation to the Heathen, again, consisting of a defense of the Christian faith. The Instructor follows, consisting of three parts, all of which relate to moral instructions for fellow Christians. This was a fascinating read, advising against various things such as overeating or overdrinking, excess laughter, sleep, appropriate clothes and shoes to wear, and wearing jewelry. This is a wonderful book to read to have a sense of how Christians conducted themselves in the second century. Finally, the ANF2 volume ends with a lengthy collection of Clement’s writings called the Stromata, or Miscellanies. This was a slightly more tedious read though instructive, discussing pagan culture and countering with the superiority of Christian culture. It also includes a discussion of issues of what Christians believe. Clement chooses to identify Christians as the true Gnostics, which can be a bit confusing owing to him not referring to the heresy which goes by the title of the Gnostics. There is a segment that is untranslated in Greek, and Schaff feeling the inappropriateness of the content to be put into English. The remainder of the Stromata is a collection of refutations of pagan thinking and philosophical ponderings on the nature of knowledge and truth.

I would not recommend this volume to most people, but only to those who hold a fascination for church history and the patristic writers. It is charming and informative, though at times a little bit laborious to read. It can be challenging to try to connect with the Greek/Roman second-century mindset. The reward to the reader is enormous.

Ante-Nicene Fathers Volume 1, compiled with comments by Philip Schaff ★★★★

This is the first of a series of 37 volumes comprising the Ante-Nicene and Nicene/Post-Nicene Fathers, compiled by Philip Schaff. Each volume contains translations of writings of the early church fathers, and this volume has many of the first fathers of the church, including Ignatius, Polycarp, and Irenaeus.

It is a healthy exercise to read what our fathers in the faith had deemed important enough to put down in print. The thoughts and concerns of these early fathers related mostly to moral purity, and combating the enemies of the faith. Predominant in the writings of the earliest church fathers was opposition to Gnosticism, which was creeping insidiously into the church all the way up to the bishop of Rome (i.e., the Pope). It is fascinating how our church doctrines were formed as a response to the various heresies that arose. JI Packer once commented in Systematic Theology class that systematic theology was always written as a response to the ongoing heresies of the age, and historical studies of the fathers prove this to be quite true.

Most of this volume entailed the five books of Irenaeus titled Against Heresies. This was a lengthy segment and quite tedious to read; I’m not sure I grasped all of his points, and often because he tended to repeat simple truths of the faith without a specifically stated objective. It is fascinating how only a few hundred years and such greats as Augustine taught the church how to write in a more concise, organized, systematic style.

I am already blazing into volume 2 of this series, but not sure that I’ll make it through all 37 volumes. Eventually, I may end up skipping around a bit. Particular authors that I’ll be interested in are Tertullian, Athanasius, the Cappadocian Gregories, Chrysostom, Anselm, and Augustine.