Book & Film Reviews

Playing in the Dust by David Runcorn

Occasionally, the internet yields good fruit, and one of those is the opportunity to meet different sorts of people we would never encounter otherwise, especially if they live overseas. The digital world introduced me to Rev. David Runcorn, a retired Anglican priest in the UK. We recently learned of each other’s work and connected via Facebook and email. A prolific writer, Runcorn’s latest book is Playing in the Dust: A Pilgrimage with the Creation Stories.

Understanding who Runcorn is provides a good frame for appreciating his work. Runcorn was trained at London Bible College and St. John’s College, Nottingham before being ordained at St. Paul’s Cathedral. Over the years, he has served in a variety of ministry posts, including vicar (pastor), chaplain, and college teacher. As a minister serving the church, and a teacher of pastoral theology, spirituality, and evangelism, his books are pastorally oriented. That is, he pastors his readers, as much as teaches them. That is true for Playing in the Dust as well.

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A Leopard Tamed by Eleanor Vandevort

I grew up on missionary stories. My bookshelf was full of them, and they inspired my dreams that, one day, I would follow in the footsteps of these godly heroes.  Foreign mission work was a rare avenue open to women in my conservative Christian world, and I had no doubt God had called me to full-time service. But missing from my bookshelf was a story published in 1968 called A Leopard Tamed by Eleanor “Van” Vandevort. Given that Van became best friends with Elisabeth Elliot in college and both embarked on their missions around the same time, it might seem odd that Elisabeth was on my bookshelf while Van was not.

What I didn’t know was that Christian bookstores treated A Leopard Tamed differently than Elliot’s book Through the Gates of Splendor. Van’s book was uncomfortably honest about hard questions. Churchgoers preferred glorified missionary tales. But despite the initial chilly reception, Van’s book is making a comeback, thanks to recent biographies on Elisabeth Elliot (see here and here). The biographies refer to Van, bringing her into the limelight. Maybe now the Christian world is ready to hear her wisdom. Evangelical publisher Hendrickson bet on greater receptivity when it published a 50th anniversary edition of her book in 2018.

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Why You Should Watch The Zone of Interest

Zone of Interest picture.

Last night, I watched the Oscar-winning film The Zone of Interest, and I can still feel it in my gut. It taps into present concerns as I survey the political and social landscape of my country and the world at large. Theologically, the film reminds us of what many religions have long asserted—depravity lurks in the human heart. “There is no one righteous, not even one” (Rom 3:1-12; NIV; see also Isa 53). Human atrocity is not perpetrated by “monsters,” but by ordinary people.

A Holocaust movie unlike any other I’ve seen, The Zone of Interest, is a horror film without the typical gore. The terror is in watching ordinary people live next to and participate in great evil—literally right next door. The film portrays, with considerable accuracy, the life of the Höss family who lived at Auschwitz. The father, Rudolf, was a commandant at the concentration camp and the mastermind of mass murder. While he “goes to the office” every day, his wife Hedwig and their children enjoy a luxurious life with death trains, gunshots, and burning bodies just beyond their peaceful garden wall.

In the film, Holocaust victims are not visible. We don’t see starving bodies, the squalor of the camp, the piles of shoes whose owners have been brutally killed. But we hear terror. The film juxaposes the visual beauty of the landscape and the mundane serenity of the Höss home with the sounds of violence—the victims’ screams, the yelling of guards, the trains, and most disturbing of all the film’s overall soundtrack, created by sound designer Johnnie Burn, composer Mica Levi, and sound mixer Tarn Willers. We are accostumed to films using visual elements to shock our sensibilities, which can leave us desensitized to cinematically portrayed violence. Instead, The Zone of Interest uses sound to incredible effect. In this way, the victims’ reality remains very present throughout. In fact, the soundtrack was so effective, it was difficult to bear at times.

Over the years, I’ve often wrestled with how the Holocaust could happen. I look at old photos of SS employees hanging out, laughing, and playing instruments after work as if they had just clocked out of their job at a car factory. Similarly, I see old lynching photos of white American fathers and mothers and youth smiling before the camera in front of dangling, mutilated Black bodies, even taking body parts home as souvenirs. It boggles the mind.

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The Book of Clarence by Jeymes Samuel

Film cover of Book of Clarence

At first, I didn’t want to watch The Book of Clarence (2023). A hasty glance at the description made me assume the film would regurgitate low budget movies on the life of Jesus, except using Black actors this time. But my spouse thought it looked intriguing, so we watched it last night. And I’m glad we did. The film is thought-provoking and creative, presenting the gospel in a way that shatters tired and redundant versions. The movie is full of unexpected twists and turns, but the last scene brings it home in a wonderful way.

Clarence, played by LaKeith Stanfield, is a midrash on the speculated twin brother of Jesus’s disciple, Thomas, who the Bible indicates was also called Didymus (“twin” in Greek). But unlike Thomas who follows the Messiah, Clarence is a trouble-maker, dealing weed, lusting after women, and pursuing ill-gotten gain. He even hatches a plot to become a “messiah” himself, not to save anyone else, but to gain power, status, and wealth. Clarence travels to see Jesus’s mother Mary to ask how Jesus does all his “tricks,” so as to learn them himself. Mary (Alfre Woodard), a white-haired sage, makes it clear that Jesus is no trickster. Jesus is the real deal.

But Clarence remains unconvinced God exists, let alone a true Messiah, and so he persists in his fraudulent ruse. Clarence manages to persuade many that he is the Messiah, filling his coffers with money. But the more he gets what he wants, the more he realizes that all the money and status fail to satisfy him the way he expects. This provides a subtle existential window that prompts him to look more closely at himself. At one point in the movie he looks into a mirror and asks, “Who am I? What have I become?”

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Digital Minimalism by Cal Newport

When two different friends on the same day recommended Digital Minimalism: Choosing a Focused Life in a Noisy World, I immediately bought the book. Not only because it came recommended, but also because the title was calling my name. I have a love/hate relationship with social media and other tech. Social media, particularly, has caused me problems: anxiety, loss of time, distractability, and difficulty reading books (even though books are my passion). I often want to quit social media and throw out my smartphone, but abandoning tech entirely doesn’t seem to be the answer. What to do? Digital Minimalism charts a path forward.

As Newport lays out, the goal is not to stop using technology; the goal is to have a philosophy for why and how one uses it. Importantly, “fasting” from tech doesn’t typically work. I’ve done this in the past. I even deleted my Facebook account for six months of blissful serenity a couple years ago. But the benefits of tech wooed me back. What I lacked was a philosophy for the why and how of tech. Newport suggests not merely a detox for a short period but a “decluttering.” This involves getting in touch with our values and discerning how tech use is congruent with our broader life goals.

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Ethics In Ancient Israel by John Barton

John Barton is one of the foremost scholars on ethics in ancient Israel and his book on the topic,  Ethics in Ancient Israel, is well worth picking up. John Barton has been working in the realm of ethics and the Old Testament since his dissertation days in the 1970s. His book is a much needed and valuable contribution to biblical studies.

Scholarship in ethics and the Old Testament typically take one of two forms: study of Israelite ethics (descriptive) or study of the Bible for ethical application in modern faith communities (normative). The first tends to be historical in its approach and the latter theological. Some scholars see a vast chasm between Israelite and modern ethics, while others find continuity. But, even those who find continuity (such as Christopher Wright) acknowledge that Christians and Jews today do not subscribe to all of the ethical perspectives of the Israelites. This is not so much the result of modern “enlightened” thinking as a difference in cultural circumstances. This of course begs the question, what does it mean for people of faith today who turn to Scripture for ethical guidance? Barton’s latest book does not answer that question directly (his approach is descriptive), but it provides a foundation for further inquiry.

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Noah by Darren Aronofsky & Ari Handel

Have you seen the movie Noah starring Russell Crowe and Jennifer Connelly? Given my interest in Old Testament reception history, I could not pass it up. How would two Jewish men today interpret this flood story? The Genesis account itself is a product of unique Israelite interpretation of a common ancient Near Eastern narrative. The story appeared in ancient texts long before Genesis was written. But, the biblical authors offer their own theological perspective on the event.

Similarly, the flood has been the subject of midrash (Jewish interpretation of the biblical text) throughout history. Ancient Jewish writers sought to fill in narrative gaps in Genesis with commentaries like I Enoch and Jubilees. In fact, from these ancient Jewish texts, the movie draws content about the Watchers and Noah’s visit to Methuselah—narrative details not found in most biblical canons. Those Transformer-looking rock creatures in the film might seem like fantasy fiction invented by modern movie makers, but their role did not come out of nowhere. They are the fallen angels of lore—albeit their appearance a bit embellished.  

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The Bible Made Impossible by Christian Smith

I recently read Christian Smith’s book The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture (2012) published by Brazos Press. It critiques a form of biblical interpretation that too often treats the Bible in a wooden and rule book fashion, thereby diminishing the richness of Scripture. Having grown up in fundamentalism, I understand the problem he is describing. At the same time, I often felt he did not capture important nuances by choosing to critique the most fundamentalist version of evangelical Scripture reading.

What is Biblicism?

Smith defines biblicism as “a theory about the Bible that emphasizes together its exclusive authority, infallibility, perspicuity, self-sufficiency, internal consistency, self-evident meaning, and universal applicability” (viii). He lists ten assumptions of biblicism:

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The Bible Tells Me So by Peter Enns

Book link to Peter Enns's book The Bible Tells Me So

How do we make sense of difficult passages in the Bible? What about the violence or apparent contradictions? Peter Enns addresses these concerns in his book The Bible Tells Me So: Why Defending Scripture Has Made Us Unable to Read It. Enns is concerned that instead of honest engagement with Scripture some Christian thinkers make unreasonable attempts to cover up or explain away the challenges. He specifically sees this occurring among those who treat the Bible like a rule book of fixed, timeless truths. Instead of a rule book, Enns suggests we read Scripture in the genre of storytelling, with inspired examples of how God-fearers of the past have wrestled with their faith.

To be clear, Enns affirms the value of Scripture—we know God better by reading it—but he believes we have erroneous expectations of it. He wants to help his readers understand the nature of Scripture and, therefore, how to correctly read and apply it. Instead of diminishing reverence for the Bible, Enns seeks to affirm it by accepting it for what it really is: an inspired but messy text.

Before I provide my own reflection on the book, here are the stats. The book is divided into seven chapters that each have multiple, short readable essays. He centers his thesis on three primary realizations that challenged him to re-think the nature of Scripture. The Bible depicts:

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Three Reviews: Ethics and Old Testament Violence

Numerous books have been published in recent years addressing challenging passages in the Old Testament. Many of them have focused on the Israelite conquest of Canaan, while others discuss a palette of “problems.” In this post I review three books that engage these challenges. I especially consider how they handle violence in the Old Testament.

Book 1: Paul Copan and Matthew Flannagan, Did God Really Command Genocide? Coming to Terms with the Justice of God (BakerBooks, 2014)

Book cover and link to Did God Really Command Genocide

Did God really command the Israelites to slaughter the Canaanites? That is the moral dilemma that Copan and Flannagan take up. These scholars offer an apologetic response to philosophers and New Atheists who dismiss the Old Testament as barbaric. But, does their apologetic meet the task? Yes and No.

The book has four parts:

  • Genocide Texts and the Problem of Scriptural Authority
  • Occasional Commands, Hyperbolic Texts, and Genocidal Massacres
  • Is It Always Wrong to Kill Innocent People?
  • Religion and Violence

The book is largely a summary of the apologetic arguments espoused by William Lane Craig and Nicholas Wolterstorff with atheist philosopher, Wes Morriston, serving as one of their primary opponents. In this regard, the book serves as “Cliff Notes” to broader conversations happening on the topic. The authors begin by asserting that the words of Scripture are not the result of mechanical dictation. In other words, they acknowledge the human side of Scripture; God does not always affirm what the human author affirms, such as psalms of vengeance (28). That is, we must consider whether or not what the human author wrote is what God wants to say to us today through Scripture. God might want to appropriate the words of Scripture for an intention different than the original authors. The original meaning might have been important only for the Israelites’ time and place, and now we have to draw a general principle from the text. At the same time, Copan and Flannagan reject the dichotomy between the Old and New Testament God (war God vs. loving God), as well as Seibert’s distinction between the “textual” God (how the Israelites imagined God to be) and the “real” God (who is not always like the Israelites portrayed God to be; 39-44).

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