Although my childhood self wasn’t focused on any particular topic, my adult self had a very clear focus: integrating Christian faith with everyday work.

For years, I had struggled to consistently bring the principles of my faith to my corporate work life. I had written periodically about the topic for websites and devotionals. But my book, as I envisioned it, would compile the entire treasure trove of failure stories. It would give a self-deprecating account of how poorly I had lived my faith at work, if only to reassure readers that their performance couldn’t be any worse than mine.

I also approached the book-writing process as someone curious about how books get published. I wasn’t patient enough (or confident enough) to wade through the full-service publisher path, but I wanted more support than I thought I would get by self-publishing. So I chose to work with a hybrid publisher and an independent editor, a combination that promised a fast route to publication alongside opportunities to learn from knowledgeable partners.

When my book was released, I was ecstatic. Something I had wanted since childhood had come to pass. I humbly thanked God for allowing my vision of serving him to become reality.

Now I just needed to entice people to buy the book. I thought that part would be easy. I had spent my career in marketing and communications, helping clients and employers communicate their customer-value propositions. I assumed I could do the same for a book. Never mind that I had no public presence and no connections with a defined reading audience. I was confident I could convince people to buy my God-inspired tome. With a catchy title and a nice cover, how hard could it be?

The Problem with Christian Book Endorsements

Katelyn Beaty

But I didn’t rest on appearances alone. I did marketing things. I bought advertising. I did podcast interviews. I spoke to groups. I wrote guest columns. I entered contests (and won a couple). I gave books to friends and told them to tell their friends. I checked a lot of boxes. It was exhausting and expensive, but it was worth it to tell the world about my brilliant and life-changing creation.

Over eight months have passed since the book’s launch. How have sales been? In a word, miserable.

When I started the journey, I thought that selling 5,000 copies would be a good goal. Maybe I had that in mind because it’s a nice round number (and 10,000 seemed brazen). The reality has been rather humbling. Instead of aiming for the thousands, I would have to content myself with lower figures—much lower. As in, dozens. As it stands, I’ve given away far more copies than I’ve sold.

On one level, this is not only disappointing but also positively embarrassing. I’m a professional communicator, for crying out loud! I feel as if I have talked about this project nonstop for years. Yet the number of copies I’ve sold might fit in a middle schooler’s backpack. As a human with a fragile ego, I found it discouraging to consider the sheer number of books—other people’s books—that readers buy every week.

But I am more than a worldly being. I’m a spiritual being, too, a child of God, and a growing Christian. And that part of me still rejoices. Here are four reasons why.

First, the book ministered to those who read it. Of course, I think the book is wise, funny, and inspirational. But I recognize I’m probably biased. So I was thrilled when friends told me they enjoyed the copies I offered. Granted, they were obligated to say nice things. (It was a free book, after all!) But I listened carefully to their reactions and was excited when they talked about specific sections that caused them to dig deeper into their own faith.

One friend pushed back on what I had written about the perils of pride, until he heard his priest speak on the topic and recognized the point I was making. Another friend, who is discouraged with the human failures she sees in organized religion, told me, “You almost make me believe in God again.” (Note to self: Follow up on that.)

It was even better when friends of friends—people I didn’t know—told me they got something out of my writing.

I was completely taken aback when a friend told me his men’s group had read the book. He invited me to speak to them one Friday afternoon. As a group we laughed at the (intentionally) funny parts and talked about the challenging parts. But mostly we encouraged one another to keep going. I was humbled when one of the guys, remarking on a passage about my tendency to miss opportunities to share my faith, exclaimed, “That’s me!”

Another highlight was an Amazon review by an individual I didn’t know:

I’ve never come across a book like this and enjoyed it all the way … I appreciate the vulnerability of the author’s writing paired with well-applied scriptural insights to help us … be better true Christians at work. Well done, brother. You made me smile

Writing the book was a pretty solitary activity. As I sat alone at my desk, I vaguely hoped the words I typed would connect with someone. So hearing directly from people who read and resonated with what I wrote was both humbling and empowering. It was reassuring to learn that my writing could shine Jesus’ light and encourage others. 

Even if thousands don’t buy the book, maybe it was uniquely meant for the few who did.

Second, I discovered new friends and co-laborers. Writing the book was a solitary activity, but trying to market it absolutely was not. Because I had no mailing list, social media presence, or built-in audience (what the kids these days call a “platform”), I needed to humble myself and ask total strangers to help build all that. In the process, those total strangers became valued partners and more.

Over the course of the book-making and marketing experience, I recall meeting more than 50 new people, from advertising and sales associates to writers’ workshop organizers. I met literary agents, freelance editors, magazine publishers, web developers, and bookstore owners. Perhaps because we had lengthy conversations, I built special relationships with various podcasters.

Perhaps most significantly, I also met fellow writers taking a journey similar to mine, writers who encouraged me much more than I encouraged them. (Unfortunately, the author who assured me that my book would sell much better than his, which he published through an academic press, turned out to be more encouraging than accurate.)

In some cases, my connections amounted to little more than brief email exchanges or short phone conversations. I can think of others who became friends and ministry colleagues. Interactions that might have been merely transactional grew into supportive relationships. Which brings me to the next blessing worth mentioning.

Promoting the book launched the next phase of my life. Because I saw a potential opening for books aimed at marketplace ministries—parachurch organizations serving people who want to better integrate their faith and work—I targeted those groups. If it benefited those organizations, fine, but my motivation was to use them to advance me. God had a different idea.

In one instance, I reached out to an organization called WorkLight, sending essays without any guarantee of them being published. Over time, my involvement expanded to areas beyond writing. Leaders invited me to help guide publication content, plan communications strategy, and advance the ministry. I attended the organization’s national leadership meeting and even did a home stay with a board member, an experience way out of my comfort zone. But it was a true blessing. People who were unknown to me six months ago have become friends and co-travelers on our collective faith journey.

The Faith and Work Movement Is Leaving Blue-Collar Workers Behind

Jeff Haanen

Approaching an organization called Unconventional Business Network bore similar fruit. At first, I mainly intended to find an audience for my book. But my efforts eventually paved the way for other opportunities, like contributing regular devotional articles and speaking at a sponsored event.

Meanwhile, I got serious about using my own social media presence to encourage others. My LinkedIn account now regularly features devotions or faith observations about the workplace.

What I intended as marketing channels God turned into avenues for ministry.

Finally, God used my “failure” to grow my faith. In hindsight, my book adventure started from a place of hubris. On some level, I figured the path would be easy and the finished product would win me esteem, especially because I felt that God had put this project on my heart. That’s one reason why, at least initially, the paltry sales figures came as a gut punch.

I often tell people that because my ego is so important to me, God effectively uses it to get my attention. But rather than feed my ego, he allowed it to be bruised, all so he could open me to new opportunities, change my perspective, and grow my faith. I learned to see the common ground I shared with others in the faith-and-work movement as fruitful in its own right. Connecting with them might not have done much to sell my book, but hopefully it played some small but God-ordained role in advancing his kingdom.

Perhaps most importantly, this adventure has changed how I view myself. After struggling for so long to live out my faith at work, I have become someone who regularly writes and speaks about how my relationship with God forms me for his purpose. Maybe my years of church attendance, Bible studies, and small group participation prepared the way for that journey. But something about the act of writing a book—stepping forward in faith into an endeavor I felt God calling me to pursue—seems to have launched it in earnest.

All of this is far more rewarding than the smug feeling of seeing my BookScan numbers hit triple digits. Perhaps I’ll never sell another book. Perhaps I’ll sell enough to fill a second backpack. But maybe the purpose of the book was teaching me humility, deepening my faith, and making God’s presence more real.

My advice to new authors is to take a step back at the start of your book-writing journey. Ask yourself what you think God is really calling you to, and why. Then be ready for God’s blessing to show up in ways you don’t expect. Maybe your blessing will be huge sales. (In which case, great, I’m not at all jealous. Nope. Not one bit.)

But you may be surprised to find that the blessing comes in the shape of new friends, fresh ways to use God-given talents, and a renewed trust that God will always deliver what’s best for you, even if it wasn’t what your heart had desired.

Who could ask for anything more?

Tom Petersen is the author of Thank God It’s Monday(?): Balancing Work and Faith While Keeping Your Sense of Humor.

The post My Book Sales Stink. But I’m Glad I Took the Publishing Plunge. appeared first on Christianity Today.

That’s a good start! But there are other things you (probably) don’t have. Like easy access to paper and ink reserves, a commercial printing press, and a fleet of trucks to haul your handiwork across the country. Even then, more hurdles await, like convincing the people who run libraries and bookstores (and Amazon sales teams) to stock an item with your name on the cover.

In our era, new technologies and services have emerged to lower these barriers. Just as social media sites and Substack pages allow writers to bypass traditional media gatekeepers, avenues exist for publishing books outside the orbit of pedigreed institutions with fancy offices.

For good reason, though, many aspiring authors seek out established, experienced publishers to supply the resources, contacts, and know-how they lack. Authors and publishers often squabble over touchy subjects like payment rates and creative liberties. But the partnership brings undeniable advantages: editors who sharpen prose and catch errors, artists who arrange pleasing covers and typography, and marketing mavens who drum up excitement among readers and tastemakers.

In any given year, I hear from lots of independent authors hoping attention from CT will boost their profiles. I always encourage them to send their books and see what happens. But the brutal truth is that traditional publishers furnish nearly all the titles that garner review coverage.

The same goes for our annual Book Awards. That’s why it intrigued me, as I reviewed the current slate of honorees, to spy a few party crashers: one second-place showing in the Fiction category (plus another finalist), and the outright winner in Politics and Public Life. Leave it to trend-watchers and soothsayers to decide whether this represents a one-year blip or augurs a more democratized publishing age to come. In the meantime, let the ranks of unheralded scribblers take solace in the possibility, however remote, of standing out amid buzzier names and bigger budgets.

Publishing, as a human enterprise, is hardly a fine-tuned meritocracy, flawlessly elevating the most deserving ideas and voices. At its best, however, it presents an appealing literary picture of iron sharpening iron. (I sure wouldn’t want to “self-publish” any articles in CT!)

Our Book Awards affirm the biblical wisdom that “two are better than one” (Ecc. 4:9). They also celebrate the irreducible fact of individual genius and creativity, given by God and then amplified however he chooses. As long as he gets the glory, we can stay easygoing about who gets the credit. —Matt Reynolds, CT senior books editor

(Read CT’s choices for Book of the Year.)

Apologetics/Evangelism

Winner

On the Resurrection, Volume 1: Evidences

Gary R. Habermas (B&H Academic)

Words like epic and monumental can be so overused as to be nearly meaningless. But they truly apply to Habermas’s first thousand-page volume of a projected four-part series. Paul tells us that if the Resurrection didn’t happen, our faith is useless. What, then, could be more crucial than establishing its historical factuality? With compelling arguments that treat opposing views with unwavering fairness, paired with meticulous research presented in readable prose, Habermas offers the bountiful fruits of a lifetime of investigation. —Andrew T. Le Peau, writer and former editor with InterVarsity Press

With this volume, Habermas has written what might be the most important book on the Resurrection in the current century. In methodical fashion, he presents the most widely agreed-upon set of facts concerning Jesus’ emergence from the grave. And he accounts for the most reasonable explanation of those facts, both historically and philosophically. The result is a monumental contribution to Christian apologetics. —William Roach, professor of philosophy at Veritas International University

Award of Merit

A New and Ancient Evangelism: Rediscovering the Ways God Calls and Sends

Judith Paulsen (Baker Academic)

Paulsen draws practical insights on evangelism from several biblical conversion stories in Scripture, including those of the apostle Paul, Cornelius, Lydia, and the Samaritan woman at the well. The book taps into her extensive experience teaching evangelism and her careful attention to the background of biblical conversion narratives, resulting in an engaging narrative packed with the kind of wisdom that, if heeded, could truly turn the world upside down (Acts 17:6). —Robert Velarde, author of Conversations with C. S. Lewis

Finalists

Does the Bible Affirm Same-Sex Relationships?: Examining 10 Claims About Scripture and Sexuality

Rebecca McLaughlin (The Good Book Company)

Critically evaluating ten arguments for affirming same-sex sexual relationships on biblical grounds, McLaughlin combines cogent, accessible, and convincing exegesis with testimonies from those (like her) who experience same-sex attraction but believe that faithfulness to Christ precludes acting on it. Beyond defending relevant biblical prohibitions, she sketches a positive vision of life and opportunity within the church, grounded in an ethic of friendship love encompassing all believers. With its marriage of compassion and intellectual rigor, this book equips us to respond thoughtfully to the cultural confusions of our age. —Greg Welty, professor of philosophy at Southeastern Baptist Theological Seminary

(Read CT’s review of Does the Bible Affirm Same-Sex Relationships?)

Faith for the Curious: How an Era of Spiritual Openness Shapes the Way We Live and Help Others Follow Jesus

Mark Matlock (Baker)

This book is based on fascinating and thorough Barna research on the spiritually curious. While written from an evangelical perspective, it paints a compelling picture of how people outside the church think and feel. Matlock clearly understands spiritual dynamics in the United States, and he manages to wrap genuine human flesh around his statistics. For churches wondering how to appeal to those who are spiritually curious but uninvolved in institutional religion, his book abounds with practical and workable suggestions. —Hannah Steele, director of St. Mellitus College, London

Missions/Global Church

Winner

Islam and the Bible: Questioning Muslim Idiom Translations

Edited by Ayman S. Ibrahim and Ant B. Greenham (B&H Academic)

To the uninitiated, the subject of Muslim Idiom Translations (MITs) of Scripture might seem trifling. Yet for anyone who has followed the decades-old controversy over these translations, it makes for thrilling reading. Time and again, Christians whose first language is Arabic have spoken against the liberties taken by MIT proponents, only to be disregarded. But this book clarifies the dangers of incorporating quranic words into Scripture, a practice that lends credence to Muslim claims that the Bible is corrupted (and that Christians are deceptive about its meaning). Islam and the Bible is a crucial resource for everyone looking to fulfill the Great Commission in the Muslim world. —J. Mack Stiles, director of Messenger Ministries Inc.

This book, with chapters from missiologists, theologians, linguists, and biblical scholars, makes an important contribution to ongoing debates about Bible translation and missions in the Muslim world. On the subject of translation decisions related to the person of Christ, especially as they pertain to the title Son of God, Islam and the Bible is without parallel in its depth and breadth. It should prove invaluable for those seeking to reach Muslims for Christ, but without misappropriating Islamic-friendly terminology and themes. —Scott Hildreth, associate professor of missiology at Southeastern Baptist Theological Seminary

Award of Merit

You Will Be My Witnesses: Theology for God’s Church Serving in God’s Mission

Brian A. DeVries (Crossway)

DeVries has written a well-researched book that gives insight into the Reformed view of missiology, highlighting our work as witnesses to the gospel message. Throughout the book, he references a wealth of Bible verses, and he provides helpful discussion questions at the end of each chapter. I would recommend You Will Be My Witnesses both for Bible study groups and for students in Reformed seminaries. —Mike Morris, senior professor of missions at Southwestern Baptist Theological Seminary

Finalists

Soul by Soul: The Evangelical Mission to Spread the Gospel to Muslims

Adriana Carranca (Columbia Global Reports)

This book surprised me! Because Carranca writes from a secular journalistic vantage point, it took me a while to warm to her perspective on non-Western evangelicals sharing Christ in the Muslim world. By the final few chapters, I was weeping over the sacrificial witness of the Latin American and African missionaries she follows. Soul by Soul gave me a deeper appreciation for the global church’s resourcefulness in reaching hard places. —Jen Haddox, former director of global engagement for ECO: A Covenant Order of Evangelical Presbyterians

(Read CT’s review of Soul by Soul.)

Crossing Cultures with the Gospel: Anthropological Wisdom for Effective Christian Witness

Darrell L. Whiteman (Baker Academic)

People are moving across the globe at unprecedented levels, including missionaries from everywhere journeying to reach everyone. Building on decades of teaching and experience, Whiteman, a respected missiological anthropologist, provides wise insights on culture and worldview, inspiration for incarnational ministry, and guidance for navigating intercultural communication. (His in-depth material on culture shock is especially valuable.) In our multicultural world, books like this help us cultivate faithful and effective gospel outreach to neighbors near and far. —Jennifer Collins, associate professor of intercultural studies at Taylor University

(Read CT’s review of Crossing Cultures with the Gospel.)

Biblical Studies

Winner

The New Testament in Color: A Multiethnic Bible Commentary

Edited by Esau McCaulley, Janette H. Ok, Osvaldo Padilla, and Amy Peeler (IVP Academic)

Recent years have witnessed a surge in theological books on racial reconciliation, featuring exhortations to “do the work” of dialogue and engagement. Meanwhile, many voices have called for more theological and exegetical writing that centers nonwhite and other historically marginalized perspectives. This book, in which four major scholars pull together contributions from over two dozen authors, marks a major step forward. Not only does it sketch out the rationale for doing biblical exegesis from Black, Native American, Latino, or Asian standpoints. It reveals what the results look like, showcasing how scholars from diverse backgrounds read the same Bible while attending differently to its applications and implications. —Gregory Lanier, New Testament professor at Reformed Theological Seminary

As the editors of this volume state in their introduction, “The chorus can create a beauty the soloist cannot.” In this analogy, the choir is singing about the meaning of Scripture, but too many ethnic-minority members have been left standing silent in the loft. The editors deserve thanks and congratulations for producing a groundbreaking Bible commentary that amplifies their voices and perspectives. I hope it prompts more of its kind. —Michael Kibbe, associate professor of Bible at Great Northern University

(Read an excerpt from The New Testament in Color.)

Award of Merit

The Transfiguration of Christ: An Exegetical and Theological Reading

Patrick Schreiner (Baker Academic)

This is a thoroughly researched book that makes welcome strides in recentering the glory revealed in Jesus’ transfiguration, one of few vignettes that appears in all four Gospels (as well as 2 Peter). Schreiner’s engagement with early church understandings of this episode brings Protestant thought into conversation with a wealth of wisdom recognized in Eastern Christianity for centuries. Crucially, his book attempts to rehabilitate the Quadriga, a Medieval word denoting a fourfold reading of Scripture for its literal, allegorical, moral, and eschatological meanings. —S. D. Giere, professor of biblical interpretation at Wartburg Theological Seminary, author of Freedom and Imagination

(Read Patrick Schreiner’s CT article on the Transfiguration.)

Finalists

Resurrection Remembered: A Memory Approach to Jesus’ Resurrection in First Corinthians

David Graieg (Routledge)

This is a fascinating reading of 1 Corinthians, lending further support to the Bible’s Resurrection accounts based on a compelling application of groundbreaking philosophical and psychological studies of memory. As an adapted doctoral dissertation, this volume might be less accessible to regular readers. But its profound contributions shouldn’t be overlooked. —Brittany N. Melton, associate professor of Old Testament at Regent College

Jesus, Contradicted: Why the Gospels Tell the Same Story Differently

Michael R. Licona (Zondervan Academic)

In Jesus, Contradicted, Licona demonstrates how ancient Greek biographies provide a framework for reading the Gospels on their own terms. Rather than attempting to harmonize conflicting details and historical incongruities, he recognizes these features as expected elements of the genre. Without sacrificing a high view of Scripture, Licona details what readers should and should not expect from Gospel writers. Any informed doctrine of the inspiration and authority of Scripture must take this book into account. —Kyle Greenwood, independent biblical scholar, author of the Dictionary of English Grammar for Students of Biblical Languages

(Read CT’s review of Jesus, Contradicted.)

Bible and Devotional

Winner

Nearing a Far God: Praying the Psalms with Our Whole Selves

Leslie Leyland Fields (NavPress)

We often find comforting words from the Psalms stitched on pillows or hung on walls. With powerful prose and stunning imagery, Fields takes us beyond their surface-level emotional draw. By reading the Psalms with our whole selves, we learn how to bring every emotion—the good, bad, and ugly—to a Father who longs to show his unfailing love. Approachable and practical, this book will bless generations to come. —Jessica Mathisen, Bible teacher, author of An Overwhelming Hope

As someone who often struggles with prayer, I appreciated this book’s fresh perspective on immersing ourselves in the Psalms. Nearing a Far God illuminates both the art and technique of rehearsing and living out these biblical prayers. Fields helps readers cultivate a bold, vibrant, expressive faith that mirrors not only the heart of David but most fully the heart of our Father God. —Mikella Van Dyke, founder of the ministry Chasing Sacred

Award of Merit

Conquerors Not Captives: Reframing Romans 7 for the Christian Life

Joseph R. Dodson and Mattie Mae Motl (Lexham Press)

Who is Paul talking about when, in Romans 7, he emphatically declares his inability to do the good he wants to do? Is he describing himself as a mature Christian, or the person he was before his conversion? Is he adopting the persona of a devout Jew seeking righteousness through the law, or a devout Christian being drawn back toward law-observance? If you’ve ever puzzled over these questions, then Conquerors Not Captives will stretch your mental muscles. While Dodson and Motl take decided positions, they treat alternative viewpoints with clarity and charity. —Norman Hubbard, Navigators staff member, author of More Than Christians

Finalists

O Sacred Head, Now Wounded: A Liturgy for Daily Worship from Pascha to Pentecost

Jonathan Gibson (Crossway)

Evangelicals sometimes overlook the period between Easter and Pentecost. In this 48-day devotional, Gibson gives it the depth it deserves, compiling prayers, hymns, and readings drawn from Scripture and the riches of church history. The design is stunning—beautiful illustrations and subtle touches of color enhance not only the book’s visual appeal but also its capacity to inspire reflection and worship. I’ll eagerly return to it year after year. —Kathryn Maack, cofounder of Dwellings and author of Whole

Story, Ritual, Prophecy, Wisdom: Reading and Teaching the Bible Today

Mark W. Hamilton and Samjung Kang-Hamilton (Eerdmans)

What a fascinating book, which reflects well not only on biblical literature but also on modern culture and the contemporary church. It is creative, wide-ranging, engaging, thought-provoking, and challenging, bringing freshness and energy to the task of understanding Scripture. —Nat Schluter, principal at Johannesburg Bible College

Christian Living/Spiritual Formation

Winner

A Short Guide to Spiritual Formation: Finding Life in Truth, Goodness, Beauty, and Community

Alex Sosler (Baker Academic)

This book should appeal both to those just starting to explore the subject of spiritual formation and those further along in the journey. Sosler’s holistic approach helps us see how true spirituality is grounded in theological truth, sustained by a longing for holiness, and worked out in the context of Christian community. With so many distractions in life, we must be deliberate in our search for God, and Sosler’s book gives masterful guidance. —Paul Mallard, former president of the Fellowship of Individual Evangelical Churches in the United Kingdom

The brilliance of this book lies in approaching four pillars of the Christian life—theology, virtue, contemplation, and community—through a trio of lenses. We gain fresh perspectives on these pillars as we consider what Scripture says, how others understand it, and the testimony of individual Christian lives. Augustine, Dorothy Day, Teresa of Avila, and Dietrich Bonhoeffer pursued holiness despite being far from perfect. Sosler helps us pause and look upward and outward before looking inward. —Lynda MacGibbon, vice president of people and culture for InterVarsity Canada, author of My Vertical Neighborhood

(Alex Sosler chooses 5 underrated books on spiritual formation for CT.)

Award of Merit

Waiting Isn’t a Waste: The Surprising Comfort of Trusting God in the Uncertainties of Life

Mark Vroegop (Crossway)

Some writers have a gift for delivering the right book at the right time. At a moment when both our culture and our churches drive home the notion that we are what we produce, Vroegop reminds us that God, in his grace, ordains periods of uncertainty and delay that draw us closer to him. He makes a winsome case for waiting as an essential spiritual discipline. —Brian Fisher, host of the Soil and Roots podcast

Finalists

The Thing That Would Make Everything Okay Forever: Transcendence, Psychedelics, and Jesus Christ

Ashley Lande (Lexham Press)

I could hardly set this book down. I would wake up in the morning thinking about what I’d read the night before. Lande is a refreshingly imaginative and honest writer who drew me into her story of transformation and grace. Her account of being rescued from the world of psychedelics is a compelling testimony to the power of idolatry and the even greater power of Jesus to redeem. —Derek Vreeland, discipleship pastor at Word of Life Church in St. Joseph, Missouri

Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry

Brad East (Eerdmans)

In this collection of 93 letters, East takes your hand and points out the beauty of Christian faith. Even when I disagreed with his theological viewpoints, I appreciated his humility and felt inspired to learn more. This book would make a great gift for new believers or anyone needing a new outlook on their faith. As it built to a resounding crescendo in the last few letters, I found myself weeping for joy. —Jessica Thompson, pastor of church life at Risen Church in San Diego, California

(Read CT’s review of Letters to a Future Saint.)

Church/Pastoral Leadership

Winner

When the Church Harms God’s People: Becoming Faith Communities That Resist Abuse, Pursue Truth, and Care for the Wounded

Diane Langberg (Brazos Press)

Langberg’s compassion and insight, the fruit of decades spent helping sexual abuse victims, are apparent in this excellent book: a solidly scriptural call to better understand and address the multidimensional blight of sexual abuse in Christian ministry. Her tone is marked with genuine passion for the glory of Christ, our Good Shepherd. Langberg aptly exposes the tendency in many quarters of modern church life to protect established systems rather than confront wolves hiding among the sheep. By reading this book, ministry leaders can gain the heart, wisdom, and skills necessary for restoring the church as a place of protection and care. —Daniel Henderson, founder and president of Strategic Renewal

This is a heartbreaking but necessary book. Langberg is effective at marshaling biblical arguments, describing real-life abuse cases, and distilling the sort of practical wisdom that flows from a long career of serving both abuse victims and churches where abuse was perpetrated. Hopefully, her work will help churches identify the telltale signs of abusive situations and individuals before the worst comes to pass. —Jeremy Meeks, founding director of the Chicago Course on Preaching

Award of Merit

De-Sizing the Church: How Church Growth Became a Science, Then an Obsession, and What’s Next

Karl Vaters (Moody Publishers)

Vaters doesn’t approach this book as a determined opponent of megachurches or a blind cheerleader for small churches. Instead, he calls for faithful churches guided by biblical values rather than mere growth campaigns. With a wealth of research and an engaging manner, his book considers American applications of the Church Growth movement, analyzing how they cultivated a misplaced priority on “numerical quantifiers.” Yet he closes on a hopeful note, suggesting pathways toward recovering a biblical paradigm of being the body of Christ. —Eric Schumacher, pastoral ministry director of the Baptist Convention of Iowa, author of The Good Gift of Weakness

Finalists

Reckoning with Power: Why the Church Fails When It’s on the Wrong Side of Power

David E. Fitch (Brazos Press)

Fitch masterfully defines and unpacks the concept of power, examining how it can be wielded and experienced in different ways: power over (which involves dominance or control), power above (which reflects hierarchical structures), power under (which emphasizes humility and service), and power with (which signifies collaboration and mutual empowerment). As he argues, each form of power can be corrupted and misused, but the church is at its best when it aligns itself with the Holy Spirit’s power rather than seeking worldly influence. —Jamaal Williams, lead pastor of Sojourn Church Midtown in Louisville Kentucky, coauthor of In Church as It Is in Heaven

(Read CT’s review of Reckoning with Power.)

Estranged Pioneers: Race, Faith, and Leadership in a Diverse World

Korie Little Edwards and Rebecca Y. Kim (Oxford University Press)

For many years, pursuing multiethnic churches has been considered a worthy endeavor for modeling unity in the gospel. Yet as Edwards and Kim demonstrate through careful research, the challenges of multiethnic ministry have taken their toll on many individuals and communities. They convey this difficult truth with a blend of concrete data and personal stories, helping readers see the real people at the center of this movement. I finished this book with greater respect for those doing the hard work of leading multiethnic churches. As Edwards and Kim assert, it is “not for the faint of heart.” —Amy Whitfield, executive director of communications at The Summit Church in North Carolina

(Read Korie Little Edwards’s cover article on multiethnic churches from the March 2021 issue of CT.)

Children

Winner

Arlo and the Keep-Out Club

Betsy Childs Howard (Crossway)

In Arlo and the Keep-Out Club, Howard creates an authentic narrative of a child trying to balance his desire for belonging with his sense of what’s right and wrong. When Arlo’s new friends goad him toward bullying another child, his objection is rooted in his family’s Christian faith, as witnessed in his father’s clear, sensitive, biblical-yet-not-preachy assurance that Jesus will stand with Arlo even when the right choice is the hard choice. The book helps children navigate difficult moral dilemmas while modeling support strategies for parents. —Bob Hartman, author of YouVersion’s Bible App for Kids

Award of Merit

Go Bible: A Life-Changing Bible for Kids

(Tyndale)

The Go Bible for kids hits all the right notes. It features helpful introductions, concise applications, interesting facts, thoughtful questions, and colorful sidebars that help children develop a framework for approaching the Bible. The NLT is a fantastic choice for a children’s Bible, since it is closer to their reading and comprehension level than many other popular translations. —Tyler Van Halteren, founder of Lithos Kids and author of the Little Pilgrim series

Finalists

My Tender Heart Devotions

Laura Sassi (Paraclete Press)

Habits formed in the early years stand the chance of becoming lifelong habits, and books of simple devotions like this one, designed for children under age 6, can help busy parents establish a Bible-time habit with their little ones. Sassi presents Bible stories and concepts simply, as if speaking to a child. Original poems introduce each devotion, which is something of a twist for the genre. Another twist: The accompanying Bible verses seem chosen for depth rather than mere ease of memorization, which does add a nice seriousness to the book. —Diane Stortz, editor and children’s author

Strong: Psalm 1

Sally Lloyd-Jones (Zonderkidz)

Lloyd-Jones’s unique perspective on Psalm 1 takes a complicated concept—strength—and applies it in a relatable, encouraging way. Through the illustration of a tree planted near nourishing waters, it portrays the life-giving power of Scripture while teaching kids to draw their strength from God. The book’s rich, earthy illustrations help it stand out from the rest. —Michelle S. Lazurek, author, speaker, and literary agent

Young Adults

Winner

The Miracle Seed

Martin Lemelman (Eerdmans)

The Miracle Seed is a beautiful book full of engaging curiosities. When it comes to historical fiction, approaching younger readers through art and design is key. Lemelman captures the imagination through comics and character development. He achieves a good balance between enticing readers with interesting facts and drawing them into an engaging narrative. Learning is much more fun when you don’t know it is happening! —Melina Luna Smith, executive director of StoryMakers NYC

Award of Merit

More to the Story: Deep Answers to Real Questions on Attraction, Identity, and Relationships

Jennifer M. Kvamme (The Good Book Company)

For any high schoolers looking for answers to their honest questions about sex, attraction, identity, and romantic relationships, this book is a one-stop shop. Kvamme is poignant, authentic, empathetic, winsome, and above all biblical in her approach to topics that teens talk and think about all the time. Beyond its friendly and effective countering of secular messages, More to the Story helps readers see the goodness of God and the life of holiness his Word commands. —Shelby Abbott, author, speaker, and campus minister

Finalists

The Found Boys

S. D. Smith (Harvest Kids)

The Found Boys begins as a familiar childhood adventure before delving into deeper themes, as three boys face their own naive prejudices after meeting characters with entrenched views on race, religion, and power. The fast-paced, cleverly plotted story builds to a surprising and thought-provoking climax. Smith skillfully balances humor and lighthearted banter with explorations of the darker aspects of human nature, ultimately pointing to gospel-centered themes of hope and reconciliation. —Dave Boden, executive director of Grace Foundation

Longing for Christmas: 25 Promises Fulfilled in Jesus, Advent Devotional for Teens

Edited by Chelsea Kingston Erickson (New Growth Press)

A Christmas devotional for the anxious generation, Longing for Christmas holds out the hope of Jesus in clear, compelling, and beautiful ways. By connecting God’s Old Testament promises to their fulfilment through the life, death, and resurrection of Jesus, these daily devotions paint a vivid picture of a God we can trust to bring his peace, hope, and provision to bear on all the complexity of life. —Chris Morphew, school chaplain in Sydney, Australia, author of Who Am I and Why Do I Matter?

Marriage, Family, and Singleness

Winner

God’s Grace for Every Family: Biblical Encouragement for Single-Parent Families and the Churches That Seek to Love Them Well

Anna Meade Harris (Zondervan Reflective)

Harris knows that even though the church can be a painful place, there’s hardly a community better suited to provide what single-parent families long for. Drawing from her survey of others and her own painful memories, she teaches us what not to say and how to best serve single-parent families in practical ways. Yet she shares this in a spirit of generous love, not resentment. Her book exhibits a hard-won confidence in God’s goodness in the face of devastating circumstances. —Michael Gembola, executive director of Blue Ridge Christian Counseling in Virginia

God’s Grace for Every Family combines solid biblical content, relevant statistical analysis, and personal interviews, all woven around Harris’s own story of loss and struggle. The book provides sympathy and encouragement for single parents, along with pastors and all others ministering to their needs. I appreciate how Harris reframes one possible question—How do we accept single parents without endorsing divorce or sex outside marriage?—with a reminder not to judge them more harshly than any other sinner saved by grace. —Adam Mason, minister of counseling services at Houston’s First Baptist Church

(Anna Meade Harris chooses five books to encourage single parents for CT.)

Award of Merit

Loving Your Adult Children: The Heartache of Parenting and the Hope of the Gospel

Gaye B. Clark (Crossway)

Parenting adult children comes with certain complexities, especially when they have drifted away from the Christian faith. Clark offers empathy, practical advice, and biblical wisdom for parents navigating this season. I especially appreciated her insightful explanation of repentance and reconciliation, which emphasizes restoring relationships without sacrificing personal convictions. —Jennifer Pepito, founder of The Peaceful Press and author of Mothering by the Book

Finalists

Family Discipleship That Works: Guiding Your Child to Know, Love, and Act Like Jesus

Brian Dembowczyk (InterVarsity Press)

This book is an accessible, readable resource for families seeking practical ideas about engaging in discipleship together. It has deep theological roots, along with a variety of good stories to make the lessons stick. I enjoyed laughing along with the author and sighing at anecdotes that brought back memories of when my own kids were growing. After finishing the book, I happily gave it to my youngest brother, whose own “littles” are still young. —Jennifer Ripley, psychology professor at Regent University

Solo Planet: How Singles Can Help the Church Recover Our Calling

Anna Broadway (NavPress)

The church in America is decidedly geared toward married couples, and if they have children, even better. So, in a church full of families, where do singles fit? In Solo Planet, Broadway introduces readers to an international, multidenominational group of single Christians and invites us into their stories of finding life in Christ. We learn about the particular struggles singles face, but also how their pursuit of spiritual maturity and Christian community helps all of us better understand who God is and how he works in the world. —Joel Fitzpatrick, pastor, speaker, and author of Between Us Guys

(Read CT’s review of Solo Planet.)

Culture, Poetry, and the Arts

Winner

Word Made Fresh: An Invitation to Poetry for the Church

Abram Van Engen (Eerdmans)

Van Engen teaches a gentle and grace-filled method of reading poetry, an art form that can frighten the uninitiated. Word Made Fresh accompanies readers on a leisurely, conversational walk through this terrain, exposing them to a range of poems across eras and places. Rather than offering a straightforward apologetic for poetry, Van Engen meets poetry novices where they are, inviting them to share in his genuine, exuberant love. I can see this book being extremely useful in college literature departments—especially, though not exclusively, on Christian campuses. —Pamela Rossi-Keen, executive director of The Genesis Collective

Reading poetry requires focus. In Word Made Fresh, Van Engen invites us to slow down and make space for contemplation. In particular, he asks us to pay close attention to why a particular poem might stir our hearts or awaken curiosity. In so doing, he writes, we learn to “practice thinking and noticing at a different speed.” As Van Engen sees it, a poem is not an explanation but a way of revealing that engages our senses, relaxes our pace, and compels us to wonder. —Gary Ball, rector of Redeemer Anglican Church in Asheville, North Carolina

Award of Merit

Flannery O’Connor’s Why Do the Heathen Rage?: A Behind-the-Scenes Look at a Work in Progress

Jessica Hooten Wilson (Brazos Press)

In this study of Flannery O’Connor’s last, unfinished novel, Wilson showcases a deep love for O’Connor’s work, a scholar’s attentiveness, and a respect for eternal things. The book, featuring scenes from O’Connor’s original manuscript, gives readers a privileged look into her artistic process. Wilson’s introduction and commentary frame important background elements, like O’Connor’s perspective on the civil rights activism and racial violence of her era. Readers see a sincere admiration of O’Connor’s moral character and literary gifts alongside gracious and honest acknowledgments of her faults, both on and off the page. —Alicia Pollard, writer and creator of the Leaf by Lantern podcast

(Read CT’s review of Flannery O’Connor’s Why Do the Heathen Rage?)

Finalists

Becoming by Beholding: The Power of the Imagination in Spiritual Formation

Lanta Davis (Baker Academic)

This is a marvelous, theologically rich work. As an educator who values the tradition of classical Christian thought, I appreciated Davis’s emphasis on uniting Christian doctrine and practice with rightly formed imaginations. Her book takes an integrated approach to the arts, considering their visual, architectural, and literary expressions, among others. Well-researched and eminently practical, Becoming by Beholding is an excellent introduction into the world of classical Christian creativity—and a must-read for anyone interested in the relationship of imagination to Christian devotion. —Brian Nixon, professor of education and pastoral studies at Veritas International University

(Read an excerpt from Becoming by Beholding.)

Deep Reading: Practices to Subvert the Vices of Our Distracted, Hostile, and Consumeristic Age

Rachel B. Griffis, Julie Ooms, and Rachel M. De Smith Roberts (Baker Academic)

In Deep Reading, the three authors model a love of reading that moves beyond simply consuming established canons of literature or extracting information with maximum efficiency. Instead, they portray reading as an ongoing process of reflection and action that builds virtuous character. Drawing on their classroom experience, their commitments to loving God and neighbor, and their reflections on everyday life, they go beyond theoretical insights to show how deep reading habits help us manage distraction and bring about individual and communal flourishing. —Stephen Garner, senior research fellow at Laidlaw College in New Zealand

Fiction

Winner

This Ain’t No Promised Land

Tina Shelton (Kregel)

This book is ambitious in scope, navigating comfortably between the 1960s Deep South and South Side Chicago two decades later. Shelton’s impressive cast of characters, male and female, spans a wide range of ages, ethnicities, attitudes, and (believable) motivations. The plot is too intricate for brief summary, but it paints a richly textured picture of time, setting, and emotion as each character searches for answers and struggles to forgive. This Ain’t No Promised Land documents the perennial nature of human waywardness, the tragedy of inherited shame and abuse, and the enduring hope of knowing a God whose mercy knows no bounds. —James Cooper, novelist, creative writing professor at Tabor College in Adelaide, Australia

Award of Merit

40: A Collection of Modern-Day Parables

John Cleveland (Publish Authority)

In this eclectic mix of stories, Cleveland gives Jesus’ parables a modern twist, applying a range of genres and situations that resonate across a spectrum of interests and lived experiences. He presents biblical teachings in imaginative ways that are faithful to Scripture and always point back to Jesus. I can imagine these stories launching lively conversations with fellow believers and nonbelievers alike. —Sara Brunsvold, novelist, author of The Extraordinary Deaths of Mrs. Kip

Finalists

American Inheritance

Nathan Nipper (Post Hill Press)

When I first climbed into the ’79 Airstream RV with Tom, an America-hating socialist whose conservative grandfather has prepared a patriotic cross-country voyage, I considered napping on the couch instead. I braced myself for political posturing wrapped in familiar road-trip tropes. But I’m happy I pressed on. Yes, there is pointed political commentary, but Nipper does a wonderful job weaving believable dialogue and deeper themes throughout. In a contentious age, this book ministered to me. —Buck Storm, novelist and musician, author of the Ballads of Paradise series

Prisms, Veils: A Book of Fables

David Bentley Hart (University of Notre Dame Press)

Hart’s collection of fables features characters who encounter worlds beyond their present “shadows of reality.” As these characters embrace, reject, or hesitate upon the thresholds to these worlds, we see the range of our own humanity reflected in their responses: primal and pragmatic, tender and receptive. These tales drew me in with the enchantment of their language and left me with much to ponder. —Amy Baik Lee, member of the Anselm Society Arts Guild, author of This Homeward Ache

History/Biography

Winner

God Gave Rock and Roll to You: A History of Contemporary Christian Music

Leah Payne (Oxford University Press)

This is an utterly compelling book that not only narrates the history of contemporary Christian music (CCM) but also demonstrates deep connections with the larger “industry of American evangelicalism.” As an Australian reader, I was surprised by the extent to which the book resonated with my own upbringing in evangelical churches of the ’80s and ’90s. I immediately recognized the songs, artists, and theological themes Payne discusses, which only confirms her impression of CCM’s far-reaching influence. —Nicole Starling, academic dean at Morling College in Australia

If you’ve ever pondered how and why American Christians created a sprawling parallel soundscape to the mainstream music industry, this book is for you. In it, Payne presents a riveting, rollicking, textured account of contemporary Christian music, as well as its accompanying aesthetic and commercial culture. Drawing on interviews with industry insiders and a large survey of CCM listeners, the book demonstrates how music has formed American Christians’ lives and shaped their cultural commitments. It will leave you reaching for that Spirit FM dial, primed to listen more intently and shrewdly. —Daryn Henry, assistant professor in the department of religious studies at the University of Virginia

(Read Kelsey Kramer’s McGinnis’s CT article on Christian Contemporary Music.)

Award of Merit

Jingjiao: The Earliest Christian Church in China

Glen L. Thompson (Eerdmans)

This exacting, accessible, and illuminating study demonstrates that Christianity is not Western but universal, and was so from the start. Its implications run deep not only for American evangelicals unaccustomed to thinking about Eastern Christianity but also for Chinese Christians whose government justifies their persecution on the theory that Christianity is a Western import. And it affirms the importance of Eastern cultures to the Christian story in ways that can bless Asian American believers. —Beth Barton Schweiger, historian, author of A Literate South

Finalists

The Reformation of the Heart: Gender and Radical Theology in the English Revolution

Sarah Apetrei (Oxford University Press)

In this highly original study, Apetrei shows that theological radicalism and women’s activism reinforced one another during the 17th-century English Civil War. Women preachers were anything but passive recipients of doctrine. Through polemics and visions alike, they advanced important English Protestant emphases, seeking a “reformation of the heart” that rejected external forms of liturgy and loyalty to civil authorities in favor of authentic interior faith. Providing prehistory of some strands in American evangelical life, the book speaks to matters of “heart religion,” mysticism, gender equality, and women’s roles in ministry. —Agnes Howard, humanities professor at Christ College, Valparaiso University

Turning Points in American Church History: How Pivotal Events Shaped a Nation and a Faith

Elesha J. Coffman (Baker Academic)

With a title and a narrative structure that evoke Mark Noll’s Turning Points: Decisive Moments in the History of Christianity, Coffman’s study of American church history tells textured stories about key individuals and events, rooting them in the ancient Christian past and connecting them to recent developments. Her engaging prose makes the book a page-turner. These qualities, plus the inclusion of songs and prayers in each chapter, elevate Coffman’s work above the typical historical survey. —James Gorman, professor of history at Johnson University

(Read CT’s review of Turning Points in American Church History.)

Politics and Public Life

Winner

Curious: A Foster Mom’s Discovery of an Unexpected Solution to Drugs and Addiction

Christina Dent (Throne Publishing Group)

Curious tells a compelling story of a conservative Christian mother’s remarkable journey toward embracing a more consistent and compassionate pro-life approach to drugs and addiction. Seamlessly blending her own story with those of others she encountered along the way, she makes a persuasive case for confronting this crisis with more humane public policy, coupled with a change of heart toward those in addiction’s grip. In her commitments to humility, courage, open-mindedness, and perseverance, Dent models the intellectual virtues I try to instill in my students. —Chan Woong Shin, associate professor of political science and international affairs at Gordon College

Award of Merit

Disarming Leviathan: Loving Your Christian Nationalist Neighbor

Caleb Campbell (InterVarsity Press)

While I am deeply concerned about a sudden uptick in Christian nationalist rhetoric and the harm it does to Christian witness, I’m also sensitive to the ways this threat can be overhyped. Campbell navigates the topic with prudence, not to mention the credibility that comes from his experience as a teenaged white supremacist turned pastor with firsthand knowledge of the pain and dissension extremist politics brought to his church. Disarming Leviathan was personally convicting, as it forced me to acknowledge that flapping my gums against Christian nationalism has far less kingdom impact than actually loving people who have been drawn into its orbit. —Rachel Ferguson, director of the Free Enterprise Center at Concordia University Chicago

Finalists

The Spirit of Our Politics: Spiritual Formation and the Renovation of Public Life

Michael Wear (Zondervan)

As a remedy for our ailing political discourse, Wear turns to the teachings of Christian philosopher Dallas Willard, finding in them a blueprint for the kind of spiritual formation that can overcome divisiveness in our churches and communities. In short, semi-devotional sections, he encourages readers to think about voting and political engagement as extensions of Christian faithfulness and love of neighbor. God, he assures us, is more interested in cultivating enduring spiritual fruit than in shaping our positions on temporal matters. —Jennifer Walsh, senior vice president and chief strategy officer at Hawaii Pacific University

(Read CTs review of The Spirit of Our Politics.)

Faithful Reason: Natural Law Ethics for God’s Glory and Our Good

Andrew T. Walker (B&H Academic)

In this primer, Walker introduces evangelicals to natural law theory, giving Protestant grounds for appreciating a body of thought more often associated with Roman Catholics. Faithful Reason is an invitation to consider the order in which God has formed all of life, one aimed at securing a common good for Christians and non-Christians alike. Natural law testifies that faith and reason are not at odds, and that Christian ethical reasoning doesn’t pit our deeply ingrained moral instincts against the special revelation of Christ in Scripture. —Paul Morrison, assistant professor of Christian ethics at Emmaus Theological Seminary

Theology (popular)

Winner

What It Means to Be Protestant: The Case for an Always-Reforming Church

Gavin Ortlund (Zondervan Reflective)

Amid increasing signs of Gen Z Protestant men converting to Catholicism and Orthodoxy, many evangelicals wonder: How can we explain the truth and goodness of the Protestant tradition to those who see it as fractured and weak? Ortlund answers this question in What It Means to Be Protestant. The book educates leaders engaged in conversations about the branches of the Western church, and it equips Protestants to answer Catholic and Orthodox objections to their movement. Ultimately, it calls us back to the Reformation ideal of an “always reforming” church that stands on inherited traditions while showing grace and affection for those around us. —Phylicia Masonheimer, author, speaker, and founder of Every Woman a Theologian

Award of Merit

Cultural Sanctification: Engaging the World Like the Early Church

Stephen O. Presley (Eerdmans)

In many ways, today’s church is encountering the same ostracization, derision, and outright persecution faced by Christians in the earliest centuries of the church’s history. In response, some believers look to fight for the cultural dominance to which they feel entitled, while others retreat in despair from a corrupted culture. Presley’s book teaches us to emulate the early church in resisting these impulses. Following the example of our earliest brothers and sisters, we can rediscover the hope, humility, and patience that come from knowing we are pilgrims called by a faithful Savior to bless the world as salt and light. —Simonetta Carr, author, educator, and translator

(Read CT’s review of Cultural Sanctification.)

Finalists

Know the Theologians

Jennifer Powell McNutt and David W. McNutt (Zondervan)

As Christians, we stand on the shoulders of our theological predecessors, but most of the time, we have little idea who those people are. This is often especially true of contemporary Christianity, which—like the culture around us—tends to prioritize the present over the past. With a great deal of substance and touches of levity, the McNutts introduce key figures in Christian history, pointing to their continuing relevance in Christian life and thought. The authors’ choices reflect the breadth and diversity of the global church, reconnecting us with our forefathers and foremothers in the faith. —Wendy Widder, author, teacher, and Bible commentator

Daily Doctrine: A One-Year Guide to Systematic Theology

Kevin DeYoung (Crossway)

This is the book I wished for when I first started on my journey into the world of Reformed theology. It could only be written by someone like DeYoung, a pastor and popular author who serves as a bridge between the academy and the pew, combining a depth of study with an awareness of what beginners can handle. The book quotes Scripture, scholars, confessions, and philosophical works, always situating them within the history of the church. It handles terms of art in a simple, accessible manner, complete with familiar (and humorous) illustrations. DeYoung doesn’t hesitate to stretch his readers, but he always gives them a boost. —Paige Britton, creator of Grass Roots Theological Library

Theology (academic)

Winner

Mere Christian Hermeneutics: Transfiguring What It Means to Read the Bible Theologically

Kevin Vanhoozer (Zondervan Academic)

Can biblical interpretation change the world? In this carefully crafted study, Vanhoozer answers in the affirmative by exploring the relationship between biblical authors, canonical texts, and believing readers. By guiding our gaze to Christ’s transfiguration, he makes illuminating connections between the literal sense of the Bible’s words, their place in the biblical canon, and the glory of the risen Christ that shines all the brighter when we read God’s Word theologically. Deeply rooted in decades of incisive scholarship, this volume captures the distinctive voice of a creative and faithful virtuoso in theology. —Ched Spellman, professor of biblical and theological studies at Cedarville University

Mere Christian Hermeneutics is a masterpiece. With nuance and depth, Vanhoozer examines the implications of believing that the divine author of Scripture is also the sovereign author of history. In outlining a properly theological interpretation of God’s Word, he writes as a seasoned scholar whose mature perspective manifests decades of careful reflection. On many pages, I found at least one sentence most other theologians would work a lifetime hoping to write. Perhaps my highest praise is that the book truly helped me understand what the Bible is, how I want to read it, and the person I want to become as I grow in discerning its glory. —Trevor Laurence, executive director of the Cateclesia Institute

Award of Merit

Gender as Love: A Theological Account of Human Identity, Embodied Desire, and Our Social Worlds

Fellipe do Vale (Baker Academic)

Gender as Love offers a theologically sophisticated take on contentious contemporary debates about gender, steering between the “essentialist” and “social constructivist” positions. Do Vale shows why human beings cannot do without some fixed sense of what it means to be male or female, regardless of time or place. While the book aims to preserve essential distinctions between men and women, it leaves space to critically evaluate the distribution of gendered goods and roles within a given society, carefully discerning which ones are detachable or inseparable from our male and female bodies. In this way, do Vale helps Christians escape entrapment in abstract debates too wooden to do justice to the complexities of creaturely life. —Brian Brock, professor of moral and practical theology at the University of Aberdeen

(Read CT’s review of Gender as Love.)

Finalists

Thinking Through the Problem of Hell: The Divine Presence Model

R. Zachary Manis (Cascade Books)

If you’ve ever found yourself backed into a corner trying to articulate the doctrine of hell, this book is a game-changer. Most Christians can readily say yes to the justice of God. But many wonder whether a loving God can impose eternal retributive punishment. With logical precision and welcome accessibility, Manis examines the problem of hell in a way that holds human freedom and divine sovereignty in genuine tension. His book has aided my own theological journey immensely, renewing my confidence that the doctrine of hell reflects both the depth of God’s love and the weight of his eternal glory. —Haley Goranson Jacob, associate professor of theology at Whitworth University

Why We Pray: Understanding Prayer in the Context of Cosmic Conflict

John C. Peckham (Baker Academic)

If God is benevolent and all-powerful, why does Scripture command us to lay our requests before him “without ceasing?” Peckham answers this question with an elaborate theological vision in which God, granting significant moral autonomy to his image-bearers, is engaged in a cosmic battle between good and evil, with prayer affording him the moral right to intervene without violating human freedom. Theological traditionalists will object—perhaps rightly—to Peckham’s treatment of doctrines like divine immutability (which affirms the unchangeable nature of God’s will). But this book remains a pastorally sensitive inquiry into why prayer matters. —David Rathel, associate professor of Christianity theology at Gateway Seminary

(Read John C. Peckham’s CT article on Jesus’ prayers in the garden of Gethsemane.)

The post The Christianity Today Book Awards appeared first on Christianity Today.

Similar caveats apply to our work determining CT’s Book of the Year. Unlike our main awards categories, which enlist the judging acumen of pastors, theologians, apologists, and others with pertinent expertise, our book of the year choice reflects a rough consensus among myself and the staff editors whose comments appear below. No, we didn’t read every eligible Christian book. But we brainstormed a long list of promising candidates, gradually whittled it down, and committed to reading the most promising few in full.

Two volumes rose to the head of the class: Gavin Ortlund’s celebration of our Protestant heritage and Brad East’s affable instructions to callow Christians. In our view, both books pair intellectual depth with generous readability. They converse with cultural currents while staying tethered to enduring truths. Of course, neither offers an infallible word on Christian faith and life. But readers can expect resounding echoes of the Word that already has. —Matt Reynolds, senior books editor

Winner

What It Means to Be Protestant: The Case for an Always-Reforming Church

Gavin Ortlund (Zondervan Reflective)

When God spoke to the prophet Jeremiah, he promised that he would make “my words in your mouth a fire” (Jer. 5:14). Jeremiah saw his words—written out on a scroll—burned up by the hostile ruler. Undeterred, he wrote them all again. The Christianity Today Book of the Year and all of our book awards are not just about recommendations for our readers’ nightstands. They are also a word to those God has called to write—keep going. Words matter. Words shape us. Words can point us to the ultimate Word who gives life and light that no fire can put out. —Russell Moore, editor in chief

*NB: Russell Moore recused himself from the final decision for this award due to his friendship with authors involved.

Before jumping ship to another tradition, like Catholicism or Eastern Orthodoxy, evangelicals would do well to read Gavin Ortlund’s What it Means to be Protestant. In its careful attention to Scripture, history, and theology, coupled with its generous tone, Ortund shows how the commitment to the semper reformanda of the Protestant Reformers rings true to the Bible. It thus allows Protestants to look unflinchingly where we’ve got things wrong, repent, and change course. I’m hopeful this book will itself spark renewal and clarity amongst its Protestant readers.—Ashley Hales, editorial director for print

Award of Merit

Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry

Brad East (Eerdmans)

If I could wind the clock backward and put Letters to a Future Saint into the hands of my 18-year-old self—even having grown up in the church and in the home of faithful believers—I most certainly would. With its arresting, profound simplicity, East beckoned me—now a long-time saint—to revisit my First Love and rediscover the wonder of my relationship with Jesus. —Joy Allmond, executive director for resources and chief of staff for editorial

Letters to a Future Saint is an unoriginal book—in the best possible sense. It’s a friendly, workmanlike recapitulation of the basics of our faith, presented as 93 short letters to “the bored and the distracted, the skeptical and the curious, the young and the spiritually hungry.” Author Brad East, a regular contributor to CT, is characteristically lively and fluid in his writing here, introducing readers to Scripture, the Nicene Creed, and much more. This is a needed book in our uncatechized age, and I would be delighted if my own children read it a few years hence. —Bonnie Kristian, editorial director of ideas & books

(Read the rest of CT’s Book Awards here.)

The post Christianity Today’s Book of the Year appeared first on Christianity Today.

One of those works, known as The Conferences, has received a new translation from Jamie Kreiner, a professor of medieval history at UCLA and author of The Wandering Mind: What Medieval Monks Tell Us About Distraction. As part of an excellent series by Princeton University Press, Ancient Wisdom for Modern Readers, Kreiner offers an abridged edition of this translation, titled How to Focus: A Monastic Guide for an Age of Distraction.

“The question of focus,” argues Benedictine historian Columba Stewart, “is the single most important practical problem Cassian addresses in his monastic theology.” Accordingly, Kreiner’s translation emphasizes excerpts relevant to this question. How to Focus features seven of Cassian’s “conferences,” in which he and his friend Germanus, a novice monk, seek counsel from “the monastic pioneers in Egypt and the Levant” about how to improve their concentration.

Monks, “hurrying toward the heavenly country,” as Benedict put it, can show laypersons “the direct route to our creator” through their discipline (ascesis) of contemplative prayer, which aspires to develop clarity of mind by managing inattention.

From ancient Egyptian ascetics in the desert to modern American disciples in the city, all humans face the temptation of distraction. Kreiner’s translation tries to finesse “a cognitive culture that is both relatable and foreign to us today.” In my estimation, it veers toward modern more than premodern locutions. For example, I cringed when she had one of Cassian’s interlocutors, Abba Moses, describe the Christian monks of the late Roman Empire as “rednecks and hicks living in this desolate desert,” who strive to keep their hearts unharmed from “toxic pathologies.”

Notwithstanding a few such missteps, which lose the needful strangeness of monastic wisdom, Kreiner should be commended for her fresh and fluent rendering of an old book. I respect a secular scholar who generously befriends Cassian, a Christian “expert who has both succeeded and failed to focus,” offering advice that is “at once more sympathetic and more sophisticated” than our contemporary fare.

We all suffer from attention deficit, whether it rises to a disorder or not. In her 2023 book Attention Span: A Groundbreaking Way to Restore Balance, Happiness, and Productivity, psychologist Gloria Mark shares her empirical research. As summed up in a Wall Street Journal article, “Back in 2004, we found that people averaged 150 seconds on any screen before switching to another screen. By 2012, it had declined to 75 seconds, and between 2016 and 2021, it diminished to 47 seconds.”

Studies show that fast attention shifts result in higher anxiety and stress and lower productivity, along with increased errors and delays in completing tasks. “When we spend time switching attention and reorienting back to a task,” Mark writes, “we are draining our precious and limited cognitive resources. It’s like having a gas tank that leaks, leaving less fuel for the mission at hand.”

Eat Phlegm. Chew Grass. Sit on a Pillar.

Han-luen Kantzer Komline

As a humanities teacher, I assign my students reading from great books in the Western canon, such as Homer’s Iliad or Alexis de Tocqueville’s Democracy in America.They fight against distraction, struggling to maintain their attention from paragraph to paragraph when nearby screens offer small dopamine hits every time they text a friend, check Instagram posts, watch a TikTok video, or browse the internet.

Unlike my students, who are digital natives, I am a digital immigrant with memories of a simpler media ecology—a time when focus seemed easier to achieve. With the advent and integration of digital technology, I have assumed different roles in Aesop’s fable about a foot race between two animals: I once was “slow and steady” like the tortoise, who “plodded on straight toward the goal.” But now, more frequently, I reach “the midway mark” and begin to “nibble some juicy grass and amuse [myself] in different ways” like the hare, whose speed proves disadvantageous.

To become an athlete of attention, one must undergo rigorous training, because there is no quick fix to “the confused, dazed, scatter-brained state,” as 19th-century philosopher William James wrote in The Principles of Psychology. James defined attention as “the taking possession by the mind, in clear and vivid form, of one out of what seem several simultaneously possible objects or trains of thought.”

Cassian’s Conferences is important reading if we care about attentional athleticism, especially in our obedience to the double command of loving God and neighbor. If love attends to the other, then frenetic distractibility will vitiate its quality.

More than a century ago, the philosopher Søren Kierkegaard observed “the wild hurrying or noisy anesthetization of vain diversion” that characterizes so much of modern life. Our contemporary reflex, even when we acknowledge the truth of such a diagnosis, is to blame technology, as if tools are the problem rather than their users. By contrast, Cassian’s ancient Egyptian mentors practiced self-suspicion. To treat the symptom of absent-mindedness, they wisely reflect upon the condition of the postlapsarian mind, which is not immune from the hereditary disease of original sin.

In Paradise Lost, the poet John Milton captures the dysfunction of our cognitive equipment after “man’s first disobedience” in the garden of Eden. Of Adam and Eve, he writes, “Their inward state of mind, calm region once / And full of peace, now tossed and turbulent: / For understanding ruled not, and the will / Heard not her lore, both in subjection now / To sensual appetite, who from beneath / Usurping over sov’reign reason claimed / Superior sway.” When “sov’reign reason” bows to “sensual appetite,” we become more like animals than humans. So it is not for nothing that we compare the diminished attention span of humans to those of squirrels or goldfish.

Contemporary Christians, no less than their secular counterparts, are often beguiled by the conceits of science. However, we have much to learn from ancient monastic psychology, since “there is nothing new under the sun” (Ecc. 1:9). Modern psychology depends mainly on observations and interpretations of human thought patterns and behaviors, whereas premodern monks owe their “unusual knowledge of the human soul to solitary introspection and to innumerable confessions of the heart,” according to theologian Gabriel Bunge.

How to Focus shows how spelunking the soul can yield greater perspicacity than the scientific approach. The reader joins Cassian and Germanus, as if eavesdropping on a counseling session where the therapist illumines the workings of the mind.

I am arrested by the analogical imagination of the monks. To describe cognitive dysfunction, they employ varied analogies, including lukewarmness, sleepiness, intoxication (“the mind is always moving and meandering, and it’s torn apart in different directions like it’s drunk”), and thievery (“useless thoughts break in sneakily and secretly, without us even knowing, making it beyond difficult to notice and catch them, let alone kick them out”). Without the restraint of spiritual discipline, Germanus observes, the mind will move like a river, where “conscious perceptions … keep getting sucked in or spit out of this whirlpool.” Anxious thoughts are compared to “unbridled horses”: They wander from the stable of the mind unless an equine trainer disciplines them.

Alongside these negative analogies of the impaired mind, the monks offer positive analogies of the transformed mind. In their appraisal, it can become like the Ark of the Covenant, which holds the manna of “spiritual perceptions,” the stone tablets of divine law, and the rod of Aaron, “signifying the salvific banner of our true and highest priest, Jesus Christ.”

One monk, Abba Abraham of Diolkos, draws a comparison from fishing:

[Monks] should work like an expert fisherman with apostolic know-how, focusing on the shoals of thoughts swimming in the quiet deep of their heart, casting their gaze on their next meal, lying in wait without moving a muscle, peering into the depths like they’re perched on an overhanging ledge. And using their shrewd discernment they should differentiate which thoughts to hook and pull in, and which to disregard and release like bad and poisonous fish.

Elsewhere, he pictures monks as artisans who build “a domed vault” out of their minds; its “perfectly round structure” cannot be produced without taking the center into account, “making calculated adjustments to the inner and outer circumferences of the dome as they go.”

In every moment of our construction and demolition projects, [the mind] should revolve exclusively around the love of God as its fixed unchanging center. Using this reliable compass of love (as I might describe it), it should accommodate or curtail its thoughts, depending on the property of each one. Otherwise the mind will lack the real skills to construct that spiritual building of which Paul is the architect, and it won’t attain the beauty of the house that the blessed David wanted to offer in his heart to the Lord.

The above analogies are not only impressively creative accounts of our cognitive equipment in its fallen and redemptive states, but also practical ways to achieve focus with the mind’s eye—or imagination. I find it fascinating that these monks summon a faculty of the mind (imagination) to cure an ailment of the mind (distraction). Each analogy functions as a clearing in the forest, giving the Christian a better vision for her mental regress or progress.

These early Christian monks seem to meld the head and the heart. At the very least, it is nearly impossible to identify where the head ends and the heart begins, since their contents flow freely—back and forth. Against Greek dualism, which regards the human as a combination of related but disparate parts (heart, mind, body, soul, and spirit), they advance Hebrew holism, which regards the human as an indivisible whole.

Hebrew holism, however, does not preclude the New Testament dualism of flesh and spirit. Long before contemporary theologian John W. Cooper argued for “dualistic holism,” which holds to the compatibility of both views in the Bible, the monks intuited this biblical anthropology because they were nourished by “every word that comes from the mouth of God” (Matt. 4:4).

A couple of examples can demonstrate the tacit concept of dualistic holism—or biblical common sense. Abba Moses of Scetis analogizes from the heart to the mind, positing that they both resemble “the workings of a millstone”:

[It] is set spinning when the rush of water propels the mechanism to rotate. There’s no way for the millstone to stop running as long as the water pressure is wheeling it around. But what the overseer can control is the choice of what to grind: wheat or barley or the dreaded darnel. This much is patently obvious: it has to mill whatever its operator pours into it.”

Responding to the frustrations of Germanus, who bemoans the “countless kidnappings” of his attention, Abba Serenus of Scetis reassures him that with “an extended period of training and habitual long-standing practice,” the goal of mental stability is achievable, albeit not permanently: “We have firm control here: we determine in our hearts both the ascents—thoughts that reach out to God—and the descents—thoughts that sink into earthly and physical matters.”

Notice how the elders assume that thoughts are not an exclusive property of the mind, as we currently maintain. “The heart,” to quote Blaise Pascal’s famous maxim in Pensées, “has its reasons which reason itself does not know.”

To troubleshoot distraction, we need a holistic, not reductionist, account of the human being as a complex unity. If we ignore the heart for the mind alone, or vice versa, the remedy for our distraction will be inadequate. Attention deficit is a disorder of the head and the heart; therefore, its treatment should consist not only of medicine and cognitive behavioral therapy, per the modern practice, but also of “fasts, vigils, meditating on the scriptures, nakedness, and total dispossession,” per the ancient practice of monks. “To pay attention,” poet Mary Oliver wrote, “this is our endless and proper work”—and it calls upon the entire human being, not merely one part cordoned off from other parts, as if we were machines rather than ensouled bodies.

Love is the highest expression of attention. To slight the geometry lesson, the potted flowers that need watering, the tasks of work, the dog that wags its tail at our feet upon returning home, the administration of medicine to a father after open-heart surgery, or the widow who sits by herself in church—all this is not only an attention deficit, but also a love deficit. Christian discipleship is apprenticeship in attention—loving attention to God with all our heart, soul, mind, and strength, and loving attention to our neighbor, as much as we attend to ourselves (Mark 12:30–31).

A consideration of the analogical imagination and dualistic holism from ancient monks might seem remote from the exigencies of life in the 21st century. Yet their insights can aid believers of any era. These monastic pioneers are not experts of focus; they are beginners like the rest of us, or perhaps (to use an oxymoron) expert beginners. “The Christian church is agreed on one thing,” posits Reformed theologian Karl Barth, “that it consists purely of beginners—and that this is truly a good thing: to become small again, to begin from the beginning, and thus at no point to stand still.”

Kreiner’s selections from The Conferences repeatedly show that Cassian and Germanus are enrolled in a school that has no graduation date, making their quest for concentration a lifelong endeavor. Their teachers are realistic about the mental limitations confronting us, and modest, too, about what can be achieved. Abba Moses of Scetis illustrates this with a very subtle analogy, likening the mind to a fortress and the monk to a vigilant gatekeeper who controls access: 

It’s truly impossible for the mind not to be interrupted by thoughts. But it is possible, for anyone who makes the effort, to welcome them in or kick them out. Their origin doesn’t have everything to do with us, but it’s up to us to reject or accept them. And yet, despite what we’ve said about the impossibility of the mind not being attacked by thoughts, we shouldn’t chalk everything up to assault and to the spirits who are trying to inflict these thoughts on us. That wouldn’t leave any room for the human will to be free, and we’d lose to the drive to improve ourselves.

Instead of succumbing to pessimistic fatalism about the practice of attention, Abba Moses admirably dignifies the exercise of our free will as an empowering gift from God. We are not victims of external stimuli, whether evil spirits or technology. Improvement can occur, even if the layman does not retreat to the desert, wear a sackcloth, and forgo baths.

Beyond the hermitage, is there an application of monastic wisdom to our maddening fight against distraction? All readers will benefit from inclining their ear to the desert dwellers, because their different approaches relieve us of searching for a silver bullet or 12-step program: Attentional athleticism requires perpetual vigilance and training. However, a person’s orientation to the sacred makes a significant difference, as the secular translator of How to Focus candidly admitted in an interview on The Medieval Podcast.

Following Abba Moses, a Christian is well-positioned to identify her immediate goal (“clarity and tranquility of the heart”) as a means to her ultimate goal (“the kingdom of the heavens”) because of biblical and ecclesial formation. By contrast, a non-Christian, absent such formation, may struggle to identify these goals. How does a secular person achieve “perfect roundness” as she builds a dome out of her mind without reference to the “fixed unchanging center” of the circle—the love of God? Training the attention will prove tricky if the center shifts.

How does a secular person choose a mantra to recite in “an unbroken cycle” for concentration when he experiences scattered thoughts while “sleeping and eating and going to the bathroom”? For the Christian, whether monk or not, “a lifesaving formula” is readily available, thanks to the Scriptures. Abba Isaac’s recommended mantra, which fulfills the apostle Paul’s exhortation to “pray without ceasing” (1 Thess. 5:17, ESV), comes from the distractible David: “O God, come to my assistance; O Lord, make haste to help me” (Psalm 69:2, Douay-Rheims version).

According to Abba Isaac, David’s cry for aid “encompasses every state of mind that can beset human beings, and it is neatly applicable to every situation and all onslaughts,” which he enumerates in detail, mentioning “demonic insomnia,” “physical arousal,” or “the pull of boredom, pretentiousness, and pride.”

What might be the equivalent text for a non-Christian? For Abba Isaac, his mantra

includes an invocation to God against every possible crisis. It includes the humility of a sincere confession. It includes the alertness that comes from care and constant anxiety. It includes a reflection on one’s own weakness, confidence in being heard, and trust that help is always close at hand—because whoever appeals to their bodyguard nonstop is certain that he’s always there. It includes the burning heat of love and compassion. It includes a cognizance of traps and a fear of enemies. And in perceiving that they are surrounded by them day and night, the speaker admits that they can’t be set free without the help of their protector. 

If there is a secret to attentional athleticism, Abba Isaac has named it: “trust that help is always close at hand.” Because I cannot “earn my liberation from this mental degradation,” I call out to God as my bodyguard—or, more apropos, my mindguard. It is no accident that compline—the bedtime office of prayer in the Anglican tradition—deploys a verse from the prophet Isaiah, which recognizes that the Lord alone soothes an agitated mind at the end of the day: “You keep him in perfect peace whose mind is stayed on you, because he trusts in you” (26:3, ESV).

Contemporary Christians often fare no better at focus than their secular neighbors, but we are without excuse for not making recourse to that “reliable compass of love” that refers the mind to God when it wanders from the center. For this reason, we should train with Cassian and company, not only to find mental stability for our own psychological upheaval but also to serve as an alluring witness for an age of distraction.

Christopher Benson is a humanities teacher and book reviewer. He blogs at Bensonian.

The post Becoming Athletes of Attention in an Age of Distraction appeared first on Christianity Today.

While other Wilder biographers have either ignored this topic or simply assumed that she wrote from a Christian perspective, Fry aims to address the question of Wilder’s faith in all its complexity. As historian Mark Noll points out in his foreword, the findings in this book “can supplement, modify, or, in some cases, overthrow what everyone thought they knew about an author whose books are still much read and, by many, much loved.” Thus, “fans of the Little House books eager to enlist the author for ‘their team’ may be disappointed with Fry’s persuasive conclusion.”

John E. Miller, an earlier biographer who wrote about Wilder in a series of books, concluded that faith was central to her life and outlook. By contrast, Fry argues “that while Christianity was important to Laura’s life, it was not central.”

In this multifaceted analysis, Fry explores several questions, including the following: What sort of Christian was Wilder, who regularly attended church but never joined any as a member? How did her parents influence her faith journey? What should we make of the affiliation she and her husband, Almanzo, shared with Freemasonry? And how can we square her Christian belief with demeaning references to Native Americans and African Americans in the Little House series?

As Fry evaluates possible answers, he paints a vivid portrait of the American frontier as it changed over the course of Wilder’s lifetime, which spanned the late 19th century and the first half of the 20th century. Readers learn about her experiences of traveling through the Midwest in covered wagons, living amid what Fry calls the “Christian landscape” of the region’s small towns, and even discovering the emerging world of air travel.

Faith Lived Close to the Land

Brian Reisinger

Fry organizes the book chronologically, devoting detailed attention to each successive Little House book. Beyond the narrative itself, he includes a wealth of helpful material, including regional maps and an appendix on pastors serving in the churches of Mansfield, Missouri, where Wilder began her writing career and lived for most of her adult life.

Fry’s afterword, which describes his own journey in studying Wilder’s life and thought, is interesting in its own right. Having grown up on a farm in Western Pennsylvania, Fry has a deep affinity with and commitment to studying its history. One cannot help thinking that this background leaves Fry ideally suited to offer insights that scholars in more urban contexts might neglect.

On the book’s central matter, categorizing Wilder’s faith, Fry’s scholarship aims to help readers guard against what he describes as the “tempt[ation]” common in contemporary America (and beyond, I might add) “to make assumptions about other people’s spirituality.” There are certain histories, he observes, that tend to classify believers of Wilder’s era as either fundamentalist or modernist, in keeping with the dominant theological fault line of the late 19th and early 20th centuries. But Wilder, he argues, cannot be easily placed into either camp. Rather, he regards her faith as “conventional across a great range of moderate Protestantism” and “entirely typical for many Protestants, especially in rural areas.”

Wilder’s parents raised her on morals informed by biblical principles, respect for the Bible, quiet observances of the Lord’s Day, and nightly prayers. She memorized Scripture, regularly went to church when not traveling, and attended Sunday school with Almanzo even when there were no preaching services, which weren’t always weekly occurrences in rural communities. As a teenager she wrote poetry that shows evidence of having internalized the Christian faith, and prayer was important to her in adulthood. Inside her Bible she kept a handwritten list of verses, copied from a 1943 issue of the Saturday Evening Post, on facing life’s most difficult moments.

In weighing the evidence for Wilder’s personal faith, Fry underscores the overlap between her brand of Christianity and mere stoicism. As he writes, both Laura and Almanzo devoted themselves to the virtues of “frugality and hard work.” The Little House novels depict the hardships endured by nearly all rural Midwesterners in the late 19th century, but they focus more on themes of self-reliance than on God’s role in permitting the hardships or offering deliverance from them.

Fry notes that Wilder’s representation of Christianity “is oriented toward God’s rules for behavior and right living, not the gospel of God’s free offer of salvation in Jesus Christ.” In a 1936 talk, she listed the values that she hoped her books would convey to children: “courage, self reliance, independence, integrity and helpfulness.” As Fry emphasizes, there is no mention here of the church or the Christian faith.

Wilder was typically reserved in how she expressed her faith. She was not comfortable with others’ public testimonies of their experiences with God. In her words, “It someway offended my sense of privacy. It seemed to me that the things between one and God should be between him and God like loving ones [sic] mother.”

By and large, Fry suggests, Wilder “nurtured [her] faith by what Reformed Christians call the ordinary means of grace: reading God’s Word, praying, and attending worship.” But her attendance wasn’t always consistent. It is noteworthy that Laura and Almanzo chose to attend the Methodist Episcopal Church not only because she disliked the Presbyterian doctrine of predestination but also because she disdained any expectation of strict Sunday observances. And Fry makes a noteworthy comparison of Laura’s limited church involvement with the full-on commitment of her Baptist friend Neta Seal.

Another eye-opening theme is Laura and Almanzo’s Freemason roots. Fry traces the Ingalls family’s lifelong involvement, observing that while Laura’s parents were church members as well as Masons, Almanzo and Laura never held church membership anywhere. Almanzo was a master Mason until his death, and until the 1930s, Laura was a leader in the Order of the Eastern Star, a Masonic auxiliary organization.

Reading for the Love of the World

Sara Kyoungah White

As Fry notes, however, Masonic membership was common for residents of small towns in the late 19th century. He observes, too, that leadership positions were not available to women in the Methodist Episcopal church that the Wilders attended. All this suggests that Wilder probably regarded her Masonic work not as incompatible with church involvement but as part of her civic duty.

Fry brings a thoughtful and nuanced perspective to critical controversies surrounding Wilder’s representations of Native and African Americans in her books. While concluding that some of her portraits are indefensible, he provides context.

In the Little House books, white settlers sometimes refer to members of the Osage Nation as “savages.” But the book’s settlers lived with a realistic fear of being massacred, given real-life memories of episodes like the 1862 Dakota War, when tensions with the federal government and newly arriving settlers precipitated a wave of killings. As Fry concludes, “there are no obvious winners and losers” in Little House on the Prairie. There is “no simple story line leading to the wilderness being tamed by the farmer or American Indians being driven away by whites. At the end of the book, in fact, both the Indians and the Ingallses have left their homes behind.”

Another book in the series, Little Town on the Prairie, shocks modern consciences by including a blackface minstrel show. Fry notes, however, that such forms of entertainment were regrettably popular during the period in which the story was set. Moreover, he finds no evidence that Wilder harbored any personal prejudice toward Black Americans.

In Fry’s judgment, the books’ depictions of the Native American and Black characters “show that Laura did not understand the Bible’s injunctions to love one’s neighbor in the same way that we do today.” Ultimately, however, he writes not in condemnation for his subject but in the “hope that having a greater understanding of Wilder’s actual life and beliefs will enable us to love her and others of our neighbors who lived in the past better.” In this, he has amply succeeded, producing a highly readable account of great value to scholars and Little House fans alike.

Monika B. Hilder is professor of English at Trinity Western University, where she is also codirector of the Inklings Institute of Canada. She is the author of Surprised by the Feminine: A Rereading of C. S. Lewis and Gender and Letters to Annie: A Grandmother’s Dreams of Fairy Tale Princesses, Princes, & Happily Ever After.

The post The Quiet Faith Behind Little House on the Prairie appeared first on Christianity Today.

Benjamin B. Saunders (Lexham Press)

Across the Western world, the concept of law is highly contested. What makes the law worthy of respect? How do we apply it without corruption or favoritism? Christians, whose own divisions on law and politics often mirror those in surrounding society, approach these questions with added burdens, argues Australian law professor Benjamin B. Saunders. They know, for instance, that secular laws can conflict with Christian morality or, in extreme cases, be wielded as tools of persecution. Moreover, they know they answer to a higher law. In The Crisis of Civil Law, Saunders clarifies the thorny relationship between rival decrees of God and earthly governments.

Waiting Isn’t a Waste: The Surprising Comfort of Trusting God in the Uncertainties of Life

Mark Vroegop (Crossway)

Some forms of waiting look like nothing more than minor inconveniences: a jammed-up highway, for instance, or a slow-moving checkout lane. Other forms are weightier, such as extended seasons of sorrow, pain, relational rupture, or existential despair. In all these cases, waiting can test our patience and steal our joy. In his book Waiting Isn’t a Waste, pastor and author Mark Vroegop asks how we can experience life’s numerous “gaps” as occasions for trusting in God’s fatherly care rather than marinating in frustration or futility. As he affirms, “Waiting on God is living on what I know to be true about God when I don’t know what’s true about my life.”

When the Church Harms God’s People: Becoming Faith Communities That Resist Abuse, Pursue Truth, and Care for the Wounded

Diane Langberg (Brazos Press)

As a psychologist, Diane Langberg has done extensive counseling with trauma survivors, many of whom suffered under abusive church leaders. In her latest book, When the Church Harms God’s People, Langberg distills lessons from her long career, examining why churches promote and protect predatory figures. She also explores how local congregations can reform their cultures to better ensure safe, flourishing flocks. Writing of her love for the church, Langberg notes that God “has entrusted his lambs to shepherds who would guard them well… The church is to be a place where sheep can safely graze. To fail the sheep is to fail our Lord.”

The post New & Noteworthy Books appeared first on Christianity Today.

But this isn’t the story of C. S. Lewis. This is the tale of Sarah Irving-Stonebraker, an Australian historian who was appointed as a research fellow at Oxford after earning her doctorate at Cambridge. There, she experienced “a discomforting realisation,” as she recalls in her new book, Priests of History: Stewarding the Past in an Ahistoric Age. “Every achievement merely landed me at the bottom of another ladder.”

Lacking “a larger narrative that might give me a normative vision of human flourishing, a transcendent grounding for morality, or even a means of addressing life’s ultimate concerns,” Irving-Stonebraker began to read theology and attend church as her academic career continued. While teaching in Florida, she observed Christians take Communion one Sunday morning to the sounds of a hymn whose “words and music took me out of Tallahassee, out of myself, and into a much larger story. . . . There seemed to be a purpose to human history and to time, after all.”

Her conversion overcame not only an atheistic worldview but also a larger sense of living “an ahistorical life.” Though she studied the past professionally, she hadn’t learned to see herself “as a part of any enduring historical communities that might help frame a deeper purpose for my life.” Instead, she had been formed by what she calls the “Ahistoric Age,” whose residents are unwilling to “think of ourselves as historical beings” and are virtually unable “to engage meaningfully with the past.”

As Irving-Stonebraker observes, becoming a Christian offered her “the ultimate story about a God who . . . pursued us by inhabiting time,” a story that “seemed to make sense of human history.” But it also carried a divine calling: “to tend and keep time, including the past. In short, we are to be a witness to the past, cultivate it, and keep uncovering the stories and ideas that comprise the history of the world.”

Tending the past (“uncovering the historical stories of people sometimes overlooked, bringing historical injustices to light, and recognising the sins of the past, including our own,” as Irving-Stonebraker puts it) and keeping it (“protecting and passing down historical knowledge and our heritage as Christians”) is not just the work of historians. Irving-Stonebraker describes stewardship of the past as the responsibility of all members of God’s common priesthood—which is to say, all believers.

This requires a broader definition of “history” than academic historians may find comfortable, but she suggests specific ways that professors, pastors, and parents alike can tend and keep the past.

A Historian’s Reckoning with the Past

Grant Wacker

Irving-Stonebraker brings to her book the skills of a gifted scholar. Her seamless integration of examples from history, theology, and literature testifies to the many ways that stewarding the past can further intellectual formation. Her particular studies in the history of science inform her larger project. In one instance, she cites Robert Boyle, a 17th-century Irish chemistry pioneer, whose notion of the scientist as “priest of nature” inspires her conception of Christians as “priests of history.” And her research into Francis Bacon’s views on colonial expansion illustrates how we can avoid reducing history to “ideological simplicity.”

Irving-Stonebraker is at her best when sharing stories­­—not just those of long-dead scientists and theologians but those of family and friends practicing stewardship of the past today. Hearing from someone with her background, an Australian Anglican who studies early modern Europe, broadens our view of the Christian story and reminds American readers that theirs is not the only nation that struggles with its complicated past.

Moreover, such anecdotes underscore Irving-Stonebraker’s argument that “we embed our identity in stories.” To postmodern people who feel adrift from the currents of history, storytelling about the past offers a powerful way to understand who we are—and whose we are.

Alas, Irving-Stonebraker waits until the very last pages of Priests of History to fully tell her best story: that of her own journey from atheism to Christianity. It was jarring, for one thing, to have the conversion narrative that began the book continue only in occasional snippets. Had she prioritized her story at the outset, Irving-Stonebraker could have given readers a more vivid impression of our modern alienation from history.

Instead, she opens with loud condemnations of a secular worldview that stresses creating our own identities by liberating ourselves from inherited traditions. If one problem with the Ahistoric Age is its tendency to reduce the past to sweeping generalizations, then the solution is not to make similarly unsubtle claims about the present. But Irving-Stonebraker falls into that trap when she issues broad-brush statements like this: “We believe that the past is merely a source of shame and oppression from which we must free ourselves. . . . We do not believe history has a narrative or a purpose.”

I don’t doubt that many people nowadays—as in previous eras—do find the past irrelevant, if they aren’t ignoring it altogether or looking at it through the lens of ideology. But early on in Priests of History, there’s far too little of the nuance, empathy, humility, and comfort with complexity that Irving-Stonebraker rightly associates with historical study at its finest.

Take, for instance, how she presents the global phenomenon of “protests about and tearing down of statues.” While Irving-Stonebraker acknowledges that these actions take place “against the backdrop of genuine injustices in the present, particularly the ongoing issues of racism,” she unfairly presents such protests as “a highly politicised approach to history in which people appear to care passionately about history’s symbols and what they represent” (italics mine).

The most famous example of this theme in the American context, debates over Confederate commemoration, is far more complicated. As historian Karen Cox has documented in her book No Common Ground: Confederate Monuments and the Ongoing Fight for Racial Justice, “Lost Cause” memorials were themselves meant to impose a vision of white supremacy on African Americans who have protested such structures since they were erected. When activists promote counter-commemoration of the Civil Rights Movement—as when a bronze statue of John Lewis replaced a Confederate memorial in Decatur, Georgia, this summer—they are tending and keeping the past, not dismissing or distorting it.

Fortunately, most of the book’s later chapters warmed my historian’s heart. Here, Irving-Stonebraker strikes a good balance between revealing the problem of ahistoricism and pointing to its solution, showing how Christians can tell multifaceted stories of a complicated past. She shows, moreover, how to mine that past for religious practices that attest to our status as “historical beings” participating in God’s larger story of redemption.

While the overly broad claims of the book’s opening section left me wanting to make counterarguments and point out counterexamples, the more subtle details of the second and (especially) third sections convicted me of ways that I too am a historian living ahistorically.

Andrew Walls: Historian Ahead of His Time

Tim Stafford

But if Irving-Stonebraker’s critique of the Ahistoric Age is mostly persuasive, it’s also incomplete, leaving unexamined or underexamined two versions of ahistoricism that are particularly influential among some groups of Christians.

First, she doesn’t seem to realize the wide popularity of providential history within certain evangelical circles. Plenty of American believers are convinced that God has specially called and blessed the United States and continues to superintend its unfolding history.

This is certainly a way of finding identity in a story that claims transcendent meaning, but as many other Christian historians have long argued, such an interpretation of the past is deeply problematic on both historical and theological grounds.

Second, it’s dismaying that Irving-Stonebraker has so little to say about the ahistorical thinking that undergirds promises to “make America great again.” Perhaps this is less of a problem in Australia than it is in the US, but what CT editor in chief Russell Moore wrote in a 2016 New York Times piece remains true in 2024: “White American Christians who respond to cultural tumult with nostalgia . . . are blinding themselves to the injustices faced by their black and brown brothers and sisters in the supposedly idyllic Mayberry of white Christian America.”

To her credit, Irving-Stonebraker doesn’t want us to look at the past “through rose-tinted sentimentality.” Nor would she have us look away from “the horrific wrongs of history.” Chapter 7 introduces abolitionists like Mary Prince, Anne Hart Gilbert, and Elizabeth Hart Thwaites. And chapter 8 presents Frederick Douglass as “a model of how to engage with the sin of the past,” someone who called out the sources of injustice while holding out hope for redemption.

However, Irving-Stonebraker would rather celebrate Christian opposition to evils like white supremacy than examine Christian complicity in them. On balance, she spends far more time suggesting how Christians can keep or “guard” the past (holding to historic orthodoxy, retrieving past practices for discipleship, telling inspirational stories of Christian witness) than how they can tend it, which includes reckoning with noble and ignoble legacies alike.

Thankfully, many of today’s Christ-ian historians are modeling these virtues in their work. Sean McGever’s recent book Ownership, a nuanced account of slavery and 18th-century evangelicalism, is one example. Another is Malcolm Foley’s The Anti-Greed Gospel, an examination of “racial capitalism” due out in February 2025. So while I do recommend Priests of History as making a case for the Christian stewardship of the past, I would encourage readers to put Irving-Stonebraker’s writing in conversation with that of Christian historians more focused on tending to the parts of our past we might prefer to forget.

Christopher Gehrz is professor of history at Bethel University in St. Paul, Minnesota. He writes about Christianity, history, and education at his Substack, The Pietist Schoolman.

The post Tending and Keeping the Christian Past in an ‘Ahistoric Age’ appeared first on Christianity Today.

For some, this looks like rediscovering older traditions of liturgical worship. Others are reading books like John Mark Comer’s Practicing the Way, which introduces ancient spiritual formation practices to a new generation. And Christian publishers are pumping out titles about the value of early church and medieval theology for God’s people today.

When we give a fresh hearing to forgotten or silenced voices, we honor the past while expanding possibilities for the future. Just as the church is “always reforming,” as the Reformation adage says, there is a sense in which it should always be retrieving. These are shared synapses, meant to fire together.

In the American context, perhaps the most urgent work of retrieval relates to African American Christianity. Even many well-read believers—regardless of ethnicity—have too little knowledge of this tradition. African American Christianity is a significant story within the singular story of church history. When we lack familiarity with its contours, we know less of God’s faithfulness. In retrieving it, however, we allow it to reform our faith and practice.

This is part of the gift Walter R. Strickland II presents to readers in Swing Low, his massive new treatment of the Black church in America. Strickland’s groundbreaking book amplifies a story we have tended to ignore or, at best, grant a selective hearing to.

Strickland, a theology professor at Southeastern Baptist Theological Seminary, unfolds his account over two volumes: one subtitled A History of Black Christianity in the United States and the other An Anthology of Black Christianity in the United States (which gathers a wealth of primary source writings). Taken together, the two volumes immerse readers in the grand narrative of the Black church experience, educating and edifying as they magnify the God who makes a way out of no way (Isa. 43:19).

Many writers and scholars have tackled the story of African American Christianity, taking a variety of approaches. Previous efforts have applied the lenses of historical survey (Paul Harvey’s Through the Story, Through the Night), denominational development (C. Eric Lincoln and Lawrence H. Mamiya’s The Black Church in the African American Experience), African and cultural origins (Albert J. Raboteau’s Slave Religion), and pastoral lament (Thabiti M. Anyabwile’s The Decline of African American Theology).

For its part, Swing Low takes a comprehensive approach, blending history, theology, and firsthand testimony from prominent Black church figures. Surveying events from 1619 to the present, Strickland proposes five theological “anchors” of Black Christianity—core commitments that “emerged from the nascent days of African American faith” and endure to this day.

Black Christians Are Confronting Black Lies About Christianity

Eric Mason

The first anchor is “Big God.” As Strickland describes it, the Black church tradition stresses God’s sovereignty as Lord over all, emphasizing his capacity to “do immeasurably more than all we ask or imagine” (Eph. 3:20).

The second is “Jesus,” portrayed as the Man of Sorrows, friend of sinners, and Savior of the world. The suffering of Christ and the atoning power of his blood are vital to any understanding of Black Christian faith.

Third, Strickland notes the importance of “Conversion and Walking in the Spirit.” Here, he highlights Black Christianity’s early roots in the revivals of the First Great Awakening, which infused it with a passion for conversion and sanctification.

Fourth, Strickland highlights “The Good Book,” emphasizing the Bible’s centrality to Black faith, from its oral rehearsal in slave songs to the insistence on “telling the story” that pervades Black preaching.

Last, and crucially, Strickland cites the theme of “Deliverance.” This fifth anchor is rooted, he writes, in the fact that “God is a liberator.” Deliverance, Strickland argues, has a multifaceted meaning. The theme originates in the Old Testament, with Israel’s rescue from Egypt and the observance of Jubilee years, when slaves are freed and debts forgiven. But it reaches a climax in Christ’s atonement, which frees his people from sin and death and assures their victory in “God’s eschatological kingdom.”

Throughout Strickland’s narrative, the five anchors give readers handles by which to grasp, appreciate, and evaluate the trials and triumphs of Black faith in America. They offer a framework for seeing the development of this faith across historical eras, illustrating both where Black Christians speak with one voice and where elements of diversity remain.

As Strickland shows, various Black Christian leaders have sought to revise our understanding of certain anchors, prioritize one over the others, or integrate them in different ways. In one example, he argues that modern Black liberation theology reflects a desire to heighten themes of deliverance while departing from widely held conceptions of the role of Scripture and the work of Christ.

A picture emerges, then, of Black Christianity beginning mainly as a single trunk, from which various branches and limbs have grown in response to scholarly trends, the ravages of systematic racism, and major shifts in Black and American life. Swing Low is valuable for understanding, historically and intellectually, the “birth story” of Black Christianity and the beauty and diversity that marks its development. Even as that diversity, at times, stretches beyond the bounds of historic orthodoxy, Strickland commendably tells the full story, giving space to even dissenting writers in his anthology.

The African American Christian tradition is never merely intellectual. It is inherently celebratory and participatory, its doctrines culminating in praise and action. Likewise, Swing Low embodies the very theological tendencies it describes, which is perhaps its greatest strength. Beyond telling the story of African American Christianity, the book offers a vivid encounter with the Lord at its center. It radiates God’s faithfulness to his church, no matter the oppression or obstacles it faced.

In particular, Strickland’s narrative demonstrates the enduring witness and gift of Black faith on American soil. Early on, American colonists were frequently hesitant, if not outright unwilling, to evangelize Black slaves. One missionary, Francis Le Jau, insisted that slaves sign a pledge, wherein they promised not to “ask for holy baptism out of any design to free [themselves] … but merely for the good of [their souls].”

This form of Christianity, to borrow the language of Strickland’s fifth anchor, was purposefully devoid of deliverance. Out of this truncated gospel, however, African American Christians recovered the deliverance motif that runs through Scripture, setting “trajectories for African American Christianity that are evident among Black Christians today.” In refusing to accept a slaveholder’s gospel, Black believers cultivated a more biblical expression of Christian faith on American soil, one rooted in the love of God and neighbor. They advanced a gospel that touches body and soul.

In such ways, the advent of Black Christianity played a pivotal role in fusing orthodoxy (right belief) and orthopraxy (right practice). In a famed second-century apologetic for Christianity, the Epistle to Diognetus, the anonymous author states that “the Christian is to the world what the soul is to the body.” Reading Strickland’s account, one can hardly help concluding that God, in his providence, appointed the Black church as a corrective conscience to its white counterpart—a cleansing ecclesial soul to a compromised ecclesial body.

The Unearthed Conscience of Black Fundamentalism

Daniel R. Bare

As Strickland puts it, African American Christianity is not impressed with an orthodoxy severed from orthopraxy, for “the simple affirmation of biblical concepts is not the goal of a doctrinal statement.” Statements like these help explain why Swing Low covers the robust yet forgotten history of African American missions. Strickland highlights the neglected stories of Betsey Stockton (a missionary to Hawaii), John Marrant (who witnessed to Native Americans in the 1770s), and Lott Carey, “the first recorded American missionary to West Africa.” For these and like-minded figures, knowing the gospel meant doing something with it for the good of others.

The thematic throughline of Swing Low is Strickland’s portrait of African American Christians as “a determined people driven by faith to pursue spiritual and social uplift for themselves and others to God’s glory.” I found his account of this drive for spiritual and social uplift in the modern era (1969 and onward) particularly riveting.

Strickland wisely devotes multiple chapters to narrating the development of Black evangelical theology in response to racists, riots, and other 1960s-era tumult. He then offers multiple chapters recounting the development of modern Black liberation theology, which occurred along a similar timeline. Strickland’s meticulous yet concise retrieval introduces readers to overlooked figures like Tom Skinner, William Pannell, and William H. Bentley. Broadly speaking, these figures sought to free themselves “from uncritical dependence upon White evangelical theologians who would attempt to tell us what the content of our efforts at liberation should be.”

Movements like the National Black Evangelical Association worked to emphasize the anchor of deliverance, attempting to counter Black liberation theology with a socially conscious evangelical alternative. Strickland observes that this movement “started strong but did not persist,” in part because “many of its primary proponents were ministry practitioners, not academics.” Since academics can focus more attention on writing than ministers, Strickland observes, Black evangelical theology couldn’t produce a body of written work to compete with the Black liberationists.

As he ranges across the modern evangelical landscape, Strickland’s narration and analysis are trenchant—and painfully relevant. Readers see how efforts to seek distance from white evangelical institutions in the 1970s foreshadow more contemporary dynamics, such as those considered in a 2018 New York Times article titled “A Quiet Exodus: Why Black Believers Are Leaving White Evangelical Churches.”

I have only a few minor quibbles with Swing Low. Because Strickland’s occasional moments of prescriptive analysis are so insightful, readers might benefit from more of them, especially in the form of a longer concluding word or epilogue.

In the final chapter of volume 1, “Into the Twenty-First Century,” Strickland gives a brief assessment of where Black Christianity is headed. Strickland sees three major movements: “the anchored, conscious, and culturally liberated Christians,” “Black liberationists,” and “Black evangelicals.” The final chapter centers on the first group. As Strickland notes, believers in this category worship and serve in a range of church contexts, but they have largely broken away from white evangelicalism. Today, you can find them returning to Black churches or other ecclesial contexts that are “socially conscious and celebrate Black cultural expression,” even as they remain rooted in the five anchors.

Strickland briefly hypothesizes that this movement will develop in contrast to liberationists and “adjacent” to Black evangelicals. He suggests that “the major question for their future is not regarding doctrinal commitments,” but instead “where these believers will find their homes in terms of local churches, established Christian ministries, and institutions and church-planting movements.” This is fascinating terrain, and I’d like more of Strickland’s thoughts on it.

My other critique pertains to volume 2, Strickland’s anthology. It is, to be sure, remarkable in its depth and breadth, with genre headings that include “Sermons and Oratory,” “Theological Treatises,” “Worship and Liturgy,” and “Personal Correspondence and Autobiography.”

I was enthused to see such a wonderful range of voices and texts but surprised that Strickland omitted the fiery Jeremiah Wright sermon that caused campaign trouble for Barack Obama in 2008. Wright, Obama’s former pastor, sparked great controversy for his “God damn America” refrain decrying American militarism. For many American Christians, though, this sermon represented their first encounter with a certain strand of Black prophetic Christianity or liberation theology.

Missing as well are the contributions of African American Roman Catholics, whom the scholar Raboteau once called “a minority within the minority.” Strickland notes in the opening pages why Black Catholicism is beyond the scope of his project, but one can hope that his work will spur others to retrieve the story of Black belief in all its ecumenical dimensions.

These small constructive notes aside, Swing Low is poised to become a standard guide to the history of African American Christianity. Strickland has blessed the church with a thorough and much-needed work of retrieval. With this book’s inspiration, we can give ourselves more passionately to the reforming work of orthodoxy and orthopraxy for the spiritual and social uplift of all, to the glory of God.

Claude Atcho is pastor of Church of the Resurrection in Charlottesville, Virginia. He is the author of Reading Black Books: How African American Literature Can Make Our Faith More Whole and Just.

The post The Black Church Has Five Theological Anchors appeared first on Christianity Today.

In a small town like mine, it only took one person knowing one thing about your life for everyone to know that thing. And the thing people knew about me was that I was fatherless, even though my dad lived right down the street.

Despite this—or perhaps in some way because of it—I was driven to achieve, to make something of myself. My work ethic turned me into a great student, a standout athlete, and eventually a well-trained actor and model. This pursuit of “enough” was relentless, and before long, it landed me in Hollywood to pursue acting and modeling full-time.

Early in my career, I had an agent and was working with some regularity. But no amount of success could satisfy. After a few years in Hollywood, some women recruiting for the porn industry asked if I would be interested in doing a film.

For context, I was exposed to pornography at age 13. Having grown up without any example of healthy relationships between men and women, I quickly fell into consuming pornography and living a promiscuous lifestyle. Nine years later, when I was invited to enter the world I first encountered in magazines as a teenager, I had no good reason to refuse.

Photography by JerSean Golat for Christianity Today

That choice cost me more than I could have imagined. Soon after my first adult film, my mainstream agent stopped representing me. The sting of shattered dreams remained fresh when my mom learned about my first foray into pornography. I shudder to recall the humiliating conversation we had.

Despite my reservations about doing adult entertainment, I truly believed this was my only viable career path. Trapped in a downward spiral of shame, I allowed my initial bad choice to redefine my entire identity, convincing myself I was without options.

Six years later, I had starred in many award-winning films, and I’d even tried my hand at writing and directing porn. During that period, I pocketed millions of dollars. But no money, fame, or accolades could overcome the inferiority complex that stemmed from my father’s absence. If anything, my career success only amplified my anxiety and deepened my depression.

Early in 2013, I resolved to take my life. Before carrying it out, I wanted to hear someone confirm that I was as worthless and disgusting as I felt. So I walked into a bank to deposit a check from a porn film, hoping the teller would notice the memo on the check indicating where the money came from. On some level, I wanted the teller to gasp; it would give me permission to kill myself. It would seal my shame and self-loathing.

I also had not heard my real name uttered in over a year. In the porn industry, you typically choose a pseudonym to conceal your identity and suppress the shame associated with your line of work. So over the last six years, I’d deposited checks at ATMs or with mobile phone apps to avoid interacting with an actual person.

My Dreams Had Come True. But the Panic Attacks Remained.

Kyle Zunker

As I slid the check across the counter, I locked eyes with the teller and waited for a dismissive headshake, a judgmental under-the-breath muttering, or maybe, if I was lucky, an antagonistic remark made directly to my face. Instead, she said nothing until I was about to walk away. Then, as my eyes watered and I started shaking, she said, “Joshua, can I please help you? Joshua, are you okay?”

Her compassion pierced through my numbness, and my instinctive reaction was to run home, have a long cry, and call my mom. When my mom picked up the phone, she told me she loved me and I would always be her son. She begged me to leave the porn industry and come home. I moved back that very day.

Looking to make a fresh start, I got a job at a gym in Raleigh, North Carolina. For two years, I tried doing enough good to cover up my bad deeds to compensate for my feelings of worthlessness. I had great mentors and a community that cared about me as an individual. And even though my prior career in pornography surfaced before long—it was, after all, only an internet click away—I didn’t experience any rejection because of it.

One day, I met a beautiful, athletic, and incredibly smart but very reserved young lady whom I asked out on many dates. She turned me down at first but eventually agreed to go on a run with me. As I waited for her to arrive, I decided not to withhold my past from her. I told her that I was a former porn star and someone unwanted by his own father.

Her response changed my life. After pausing for what seemed like forever, she assured me that I was not defined by the worst thing I’d ever done—or by the greatest thing I would ever do. God, she told me, was the creator of heaven and earth and everyone on the earth—and he alone determines who you are.

She asked if I knew God. I told her I knew about God, but clearly I didn’t have the kind of personal relationship she enjoyed through Jesus. We walked and talked, and eventually she invited me to church.

I went along with her, believing I had no business there but also knowing I wanted to be wherever she was. On that day, I heard the gospel for the first time from an older Baptist pastor. Dressed in jeans and sporting tattoos on his arms, he shared his own imperfections, measuring them against the ultimate perfection of Jesus. He preached from 2 Samuel 9, where King David shows grace to a man named Mephibosheth, a grandson of Saul.

Mephibosheth, unable to walk after a childhood accident, wonders why the king would extend mercy to a “dead dog” like himself (v. 8). As I sat there, hearing about the grace of God through the life, death, and resurrection of Jesus, I likewise wondered why God would show any favor to me, given all the wrongs I had done and how worthless I felt.

My Deconstruction Turned to Deconversion. But God Wasn’t Anxious.

Lindsay Holifield

Then the pastor read Hebrews 12:2, which says how Jesus “endured the cross, scorning its shame” for the sake of “the joy set before him.” Right away, I understood why Jesus had given his life: because he loved sinners like me. In that moment, I surrendered my life to Christ, letting the blood he shed on the cross wash over my shame. I stood up weeping, knowing I was now a son of my Father in heaven.

My story gets better. That incredible woman, Hope, has been my wife for nearly a decade, and we have four incredible sons. What a joyous reversal from the day I thought would be my last, when I remember writing down the reasons I no longer wanted to live. I knew I wanted to become a father (to make up for my own father’s absence) and a husband (who could give someone the kind of love my father never gave my mother). And I thought my porn career had disqualified me from ever fulfilling these roles. Yet God stood ready to do abundantly more than I could have imagined.

And he continues to use me for his glory. After years of discipleship and a theological education from Liberty University, I have preached hundreds of sermons; given talks at events, universities, and conferences; and appeared on major podcasts. Currently, I serve as director of operations for a nonprofit called Momentum, which helps people find purpose and heal from sexual brokenness.

My story is an example of the grace of God that is available to all, no matter what you have done or what pain you have experienced. Because of what Jesus did on the cross, you can experience the healing, wholeness, and purpose he offers to anyone who will surrender their life to him.

Joshua Broome is the author of 7 Lies That Will Ruin Your Life: What My Journey from Porn Star to Preacher Taught Me About the Truth That Sets Us Free.

The post I Made Millions as a Porn Star. It Nearly Cost Me Everything. appeared first on Christianity Today.

Many people use the phrase in ordinary speech. Visitors to the National Gallery of London can view the Rembrandt painting “Belshazzar’s Feast,” with its depiction of a terrified king and miraculous handwriting. Plenty will have heard Sam Smith’s “Writing’s on the Wall,” the title song for a recent James Bond film, or the Destiny’s Child album with a nearly identical name. I have seen the words “Mene, Mene, Tekel, Parsin” (Dan. 5:25) quoted in all sorts of odd places, including a bestselling marketing paperback.

Our Divided Age Needs More Talk of Enemies

Andrew Wilson

On the surface, the story is fairly simple. Four enigmatic words of divine handwriting appear while the Babylonian king Belshazzar is feasting with vessels stolen from the Jerusalem temple, and Daniel explains what the words mean: Belshazzar is about to be deposed by the Medes and Persians.

Yet the meaning of the handwriting—like the Book of Daniel as a whole—is multilayered and mysterious, full of puns, wordplays, numbers, and changes of language. Interpreting it requires a combination of understanding and spirituality, as the queen points out in this chapter (v. 11). We might call it Danielic hermeneutics.

We can start at the most literal level. Each individual word is a term of weight and measurement in Aramaic. Teqel is a shekel, a silver coin weighing around ten grams, that served as Israel’s basic unit of currency. Mene is a mina, familiar to readers of Luke’s Gospel and worth 60 shekels in Babylon. And peres (“half”) is probably a half mina, weighing 30 shekels. If we read these words as nouns, we get measurements of weight, adding up to 91 shekels.

Unsurprisingly, Belshazzar is both terrified by the writing and perplexed by what it might mean. What on earth is the significance of the numerical figures spelled out by the words? (We will come back to that in a moment.)

Daniel, however, interprets the words not just as nouns but as verbs. “Mene: God has numbered [menah] the days of your reign and brought it to an end. Tekel: You have been weighed [teqal] on the scales and found wanting. Peres: Your kingdom is divided [peras] and given to the Medes and Persians [paras]” (vv. 26–28).

The first two words have a double meaning: a numerical weight and a warning of judgment. The final word has a triple meaning: a weight, a warning, and a specific prediction that the Medes and Persians (paras) will inherit the kingdom (which they promptly do). A fourth meaning to this final word—that the kingdom of the Persians (paras) will itself be divided (peras) with the Medes—is hovering in the background.

Divine Abundance Is More Than a Charismatic Hobbyhorse

Andrew Wilson

After moving from nouns to verbs, the next element to consider is numbers. We recall that the combined weight of the measurements is 91 shekels, for whatever reason. Well, there are 91 Aramaic words in Daniel’s interpretation. And based on the Hebrew custom of assigning numerical values to letters, Elohim, the Hebrew word for God, yields a figure of 91.

This is unlikely to be a coincidence. It suggests that there is number play happening alongside wordplay in the passage. In Daniel as a whole, numbers like 3½, 7, 70, and 2,300 play significant roles in the book’s enigmatic prophecies. Given these symbolic patterns, we might also ponder a possible connection between a shekel, two minas, and a half mina and “a time, times and a half-time,” a mysterious phrase appearing twice in Daniel’s later chapters (7:25; 12:7).

One further layer to the riddle may be a piece of ancient Aramaic snark, aimed squarely at Belshazzar himself. In the dream of Daniel 2, Nebuchadnezzar was the great king of Babylon, represented by a head of gold, and Cyrus the Great was the great king of Persia, represented by a head of silver. But there was no mention of Belshazzar, who came between these giants and was a very minor figure by comparison.

The handwriting on the wall tells the same story. There is a weighty “mina” king (60-shekel Nebuchadnezzar), and a fairly weighty “half-mina” king (30-shekel Cyrus). But sandwiched in between them is a one-shekel featherweight who will be dead by the end of the evening. As Daniel declares to Belshazzar, “you … have not humbled yourself … Instead, you have set yourself up against the Lord of heaven” (5:22–23). We all know what happens to kings who do that.

Sometimes, reading Scripture is like watching a Christopher Nolan film. When you first see The Prestige or read the Book of Daniel, you get the main idea, but the finer details and triple meanings pass you by. When you keep looking, however, you find all sorts of wisdom and creativity lurking beneath the surface, which reinforce the main point and illuminate its significance. Daniel 5 asks readers the searching question at the heart of Danielic hermeneutics: Are you watching closely?

Andrew Wilson is teaching pastor at King’s Church London and the author of Remaking the World: How 1776 Created the Post-Christian West.

The post In Daniel, the ‘Writing on the Wall’ Is Both Clear and Mysterious appeared first on Christianity Today.