Book Review: “Why I Am Roman Catholic"

“Why I Am Roman Catholic” by Matthew Levering

I went into reading this book thinking only that it would help me better understand the Catholic position on matters of life, faith and doctrine. What I didn’t expect was that my heart would be so stirred for Jesus, and my faith increased. While there were certainly some things that Levering wrote about that I disagreed with, those things took up very little space. For most of the book I felt like I was reading the challenging, encouraging, inspiring, Christ exalting words of another Christian brother, which I was!

In just under two hundred pages Levering takes readers through six unique chapters: 1) Why I Am a Christian, 2) Why I Am a Catholic, 3) What I Have Found Especially Beneficial About Being Catholic, 4) What I Have Found Difficult About Being Catholic, 5) Catholics and Ecumenism, and 6) Catholic Theological Exegesis. The amount that Levering fits into each one of these chapters is impressive. Even more impressive though is his obvious knowledge of Church History, and the number of sources he relies on and incorporates into each chapter. He rarely gets through a paragraph without having cited and/or quoted at least two different historical voices, plus Scripture. This doesn’t take away from his own writing, it enriches it by giving it a firm historical foundation, and by providing an amazing bibliography!

While the whole book really was exceptional, the standout chapters for me were Why I Am a Christian and Why I Am a Catholic. Reading chapter one, Why I Am a Christian, was a needed and uplifting reminder to my own heart as to why I am a Christian. As Levering told his own story of struggle and conversion, and as he basked in things like the glory of the cross of Christ, the goodness of God and the harmony of the Scriptures, I couldn’t help but remember why being a follower of Christ is not even a question for me. As Peter once rhetorically said to Jesus, “Lord, to whom shall we go? You have the words of eternal life” (John 6.68). Or as Levering writes himself, “As soon as I believed there was a God, I understood that I could not do anything other than live for him” (Why I Am Roman Catholic, 25).

Reading chapter two, Why I am Catholic, was a similar experience to chapter one but with some more education involved. I came away with a better understanding of some of the points of disagreement between Levering and myself, such as the Catholic view of Mary and certain parts of the Eucharist. And more than that, I came away again spurred on to love Jesus more. Even without agreeing wholeheartedly, I couldn’t help but say ‘Amen’ as Levering expounded on the Lord’s supper and talked about God’s love for and purpose in marriage. Again, it was like reading the wonderful words of a brother in Christ from a neighbouring denomination.

Now, all of that being said, my caution to readers (non Catholic readers that is) as they read this book is that Levering does indeed seem to consider Protestants as a little less or a little lost compared to Catholics. His chapter on ecumenism is very encouraging and welcoming, but there are still statements like, “While Catholicism is the full realization of the church of Christ, other Christian churches - Orthodoxy first and then the Reformation churches - participate in that church in varying degrees” (130). Of course, in Levering’s defence this a great movement forward from other times and voices that would not put Catholicism and Reformation churches in the same sentence. And on top of that, Protestants would probably make similar statements if they were writing “Why I am a Protestant.”

All in all, a great read. I don’t doubt that this will be an important book for Catholics. I think it is just as important of a book for Protestants. It is a well written reminder not only of where Protestant and Catholics disagree but, and more importantly where they are united. In the words of my Catholic brother, “I love Christ’s cross because, like St. Augustine, I know I need it” (29).

Book Recommendations: 4 Books on the Church

There are lots of good books on the structure, purpose and practice of the church. Here are four of my favourites.

1. Reaching Out Without Dumbing Down: A Theology of Worship for This Urgent Time by Marva J. Dawn.

This book is getting old, but it has aged well. Dawn’s insights into solving our worship wars, and her sketch of biblical, corporate worship is just as relevant today as it was in 1995. Perhaps the strongest part of Reaching Out is her discussion of music, preaching, Scripture readings, rituals, liturgies, art and other worship practices and her advice for making these practices God glorifying and people edifying.

2. In Good Company: The Church as Polis by Stanley Hauerwas.

A heavier read than Dawn’s book, but no less excellent if one is up for the task. Hauerwas brilliantly and biblically explores the beliefs and practices that are a part of the Church’s identity, and that serve to separate her from the world. A warning to the reader, Hauerwas examines the protestant and the catholic church in his study.

3. A Better Way: Rediscovering the Drama of God-Centered Worship by Michael Horton

Horton never disappoints in his unrelenting concentration on Scripture. In A Better Way Horton makes the biblical case that the Preached Word and the administered sacraments are the means of Grace which God has chosen to use to save the His people. An especially important read for everyone who belongs to the church and to a church. Even if you are not reformed, as Horton is, I am sure you will find his explanation of biblical worship persuasive, inspiring and applicable.

4. Christ, Baptism and The Lord's Supper: Recovering the Sacraments For Evangelical Worship by Leanord J. Vander Zee

The title says it all. Vander Nee takes on baptism and the Lord’s supper, attempting to explain the deeper biblical meaning of both. This book is a gift to the church, since most people in the church, pastors included, seem to misunderstand or at least lack an in-depth understanding of these practices. As a pastor himself, Vander Zee carefully guides pastors and lay people into a fuller and more Christ centred view of worship.

How Much Is Too Much To Give?

How much is too much to give to Jesus?

Can you give too much of your time to Him? Too much of your energy? Too much of your resources? Too much of your life? Is there a limit to how devoted and surrendered you should be? Can expressions of love and devotion to Jesus ever be too costly and extravagant?

THAT’S TOO MUCH

I remember years ago hearing a sermon from a pastor where he talked about giving a commencement speech at a high school graduation. His message was about holding nothing back. He told missionary stories, He talked about dying to self, and he expounded on the glories of Christ. He did all he could to convince these young students that Jesus was worthy of the greatest and most radical sacrifices; that He was worthy of their whole lives. After the speech, a father of one of the students, a Christian himself, found the pastor and began rebuking him, saying something to the degree of, “How dare you try and persuade my daughter toward this kind of sacrifice. Loving Jesus is fine, but we don’t want it to consume her life.”

I was so blown away by that story when I heard it, that someone could claim to love Jesus and yet put limits on how much He is worth. But as the years have gone by, I have since realized that even if I don’t say it like that father did, I live it. Everyday I live like Jesus is only worth a tenth of my finances, only worth a quarter of my energy and only worth two-thirds of my life. I hold back from going all in because I rationalize in my head that giving Him everything would be unreasonable. It would be foolish and wasteful. And obviously Jesus wouldn’t want me to be foolish and wasteful with the things He has given me.

A BEAUTIFUL THING

For the last week or so I have been stuck in Matthew 26, reading over and over the story of the woman who anoints Jesus. This woman (who was Mary, according to John’s gospel) takes an alabaster flask of very expensive ointment, and pours it all over Jesus’ head while he reclines at the table in Simon the Leper’s house. Now, to our twenty-first century minds it is such a wild story. Why would anyone do such a thing? But at the time it was a pretty normal situation. It was just good hospitality in the first century to anoint your guest’s heads with oil, especially distinguished guests. The crazy part seems to be not that she anointed Jesus’ head, but just how much of the expensive ointment she anointed Him with.

As soon as the disciples see it, they say, “Why this waste? For this could have been sold for a large sum and given to the poor” (Mat. 26-8-9). Their interpretation of the event is that the woman wasted this ointment on Jesus. It was irrational, illogical, unwise, foolish and wasteful to put it all on His head. She should have perhaps put a little bit on Him and used the rest for a different and more rational purpose. But the woman clearly wasn’t thinking about what the most rational thing to do was. She was interested in performing a lavish gesture of love, obviously because she thought Jesus was worthy of it. She thought that this would be a good use of what she had.

Well, somehow Jesus becomes aware that the disciples are grumbling about this woman’s actions and he speaks directly to them, beginning with these words, “Why do you trouble the woman? For she has done a beautiful thing to me” (Mat. 26.10).

EVERYTHING

Put it all together. The woman makes an incredibly costly and extravagant sacrifice to honor Jesus. She dumps out the entire bottle of what Matthew says is a “very expensive ointment.” If John’s account of Mary anointing Jesus is in fact this same story, then it’s a bottle worth tens of thousands of dollars, upwards of an average year’s salary. What a waste! From a logical and rational standpoint, the disciples are absolutely right. The bottle could have been sold and the money could have gone to the poor or to a thousand other things. You would think Jesus would have rebuked the woman for being a bad steward. Instead, he approves wholeheartedly of what she has done. He welcomes it. He says to his disciples with the woman probably in ear shot, “She has done a beautiful thing to me.”

The more I read this story the more I am convinced that when it comes to us giving to Jesus, there is no such thing as waste. There is no surrender too great, no act of devotion too strong, and no gift too extravagant, because He is worth it. He is worthy of it. If the living creatures can say in the book of Revelation, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing,” then He worthy of anything I could possibly give, even the entirety of my short little life on this earth (Rev. 5.12).

The reality is that a Christian life lived well, will always look strange to others; it will look like a waste. But that is ok, because at the end of the day all that matters is if the One whom we are living for approves of how we have lived. Giving your life to Jesus on the mission field may look like a waste to the world, but Jesus says, “He/she has done a beautiful thing to me.” Giving your finances to furthering the work of Christ in the world may look like a waste to even people in the church, but Jesus, “He/she has done a beautiful thing to me.” Laying down your time, your career, your energy, your resources at the feet of Christ may seem to everyone around you too radical of a sacrifice, but Jesus says “He/she has done a beautiful thing to me.”

While we think about how we will live for Jesus today, and tomorrow and next year, the question we should ask should never be, “Is this too much to give to Jesus?”

If the woman with the alabaster jar has taught me anything, it is that Jesus is worthy of it all.

Book Review: “A Theology of Play: Learning to Enjoy Life as God Intended"

“A Theology of Play: Learning to Enjoy Life as God Intended” by Kevin M. Gushiken

As soon as I saw the title, “A Theology of Play,” I was intrigued. I am not the kind of person that struggles with finding time and motivation to play. That part comes fairly naturally to me. But I have wrestled often with wondering whether God even wants me to play and to have fun? Like, is it alright to go skateboard, or should I be reading Scripture in all my free time? More then that, if play is a part of God’s design and intentions for me, then how can I make skateboarding and other activities of play glorifying to God?

Gushiken provides answers to those questions and many more in his book. He addresses the person like me who loves to play but carries some level of guilt about it, as well as the person who doesn’t make time for play but needs to. He examines things like the common barriers to play, the need for spontaneous play, the relationship between suffering and play, finding freedom from guilt and shame in play, and magnifying God’s glory in our play.

Of course, the most important part for me of these aspects of play is not Gushiken’s thoughts on them, but God’s. Does the Bible provide answers to my questions about play? Can a person actually discover a Theology of Play in Scripture without distorting verses to try and justify it?

My impression from page one and on was that Gushiken is a man who is well versed in the Scriptures, who gives great exegetical thought and care to his study, and who, in this book in particular, was/is seeking to know what God’s Word has to say on the subject at hand. This is not to say that you shouldn’t read this book and then like the Bereans, examine the Scriptures to see if these things are so. We should do that with any book we read. But I do think you can read this book with confidence that Gushiken is equipped to and devoted to genuinely and intelligently finding insights into play that are absolutely found in and based on Scripture.

All that being said, if I had any greater hopes for this book, it would be that Gushiken would have provided further insight into his study. Again, he does a good job of showing the biblical basis for each chapter, but I would have loved to see even more! With Theology in the title, I was hoping it would be a little bit more technical than it was. But, in his defence, then the book may have been less accessible to a wide range of readers.

All in all, a great book. It is a strong and biblical argument for play being something designed and ordained by God, for our joy and His glory.

If you struggle with seeing a reason to play, or if you struggle with guilt in your play, this one’s for you!

Missions and End Times

Do you ever think about missions and end times in the same thought?

Do you place those two things in the same category?

I will give you my answer to those questions, or rather what use to be my answer. No.

I rarely if ever thought about missions and eschatology (the study of the last times/things) together. For the longest time I treated them like two separate theological subjects with very little overlap. That is until one day I happened to come across a journal article from the 1970’s by New Testament Professor, James W. Thompson, entitled “The Gentile Mission: As an Eschatological Necessity.”

In the article Thompson addressed Mark 13.10. If you don’t recall Mark 13.10, its that point in Jesus’ Olivet speech when He says to the disciples, “And the gospel must first be proclaimed to all nations.” Now, maybe that seems to you like an obvious and simple enough verse, but I had never really grasped it before, especially its eschatological implications. I knew it was an important one for the missions community, but I never thought about its relation to the end times.

And then I started reading Thompson’s article, wherein he argued, and in my estimation argued successfully, that Mark 13.10 was an indication that the mission to the nations was just as much a prelude to the end as the other apocalyptic signs from the beginning of Mark 13.[1] As he says in his own words in the article, must indicates that for Mark and his readers, “the world mission was an eschatological necessity.”[2]

Without unpacking the entire article, argument and exegesis for you, just think about the implications of that for a moment. If, as Thompson suggests, Mark 13.10 is describing the mission to the nations as a precondition to Jesus’ return, then 1) missions should not be just another department of ministry, it should be everyone’s ministry! And 2) our thoughts about the end times should be consumed not with raptures, and anti-Christs, but with the Gospel going to the edges of the earth!   

During the blip that was COVID, I preached through the book of Revelation. I can’t tell you how many people came to me during that series to talk about things like whether so and so was the beast out of the sea, or whether the new apple watch was the mark of the beast. It was endless. Of course, I don’t fault them for it. When we think about eschatology, our minds seem to naturally go there. But maybe, if Thompson is right, and I think he is, it should go somewhere else first.

Since reading Thompson’s article, I have become even more convinced by Scripture that world missions and eschatology are actually not two separate and unrelated things. Missions is eschatological in its very nature, and eschatology has to do missions. So then, if we are drawn to thinking about the end times, then let us be drawn to thinking first and foremost about (and being a part of) the mission of Christ, to bring the Gospel to places where it has not been named.

In the words of Jesus in Matthew’s gospel, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24.14).

[1] James W. Thompson, “The Gentile Mission as an Eschatological Necessity,” Restoration Quarterly 14 (1971), 23.

[2] Thompson, “The Gentile Mission as an Eschatological Necessity,” 24.