To what extent is the Russian writer Dostoevsky’s beliefs and faith conditioned, formed, by his youthful involvement in Spiritism and revolutionary politics, also by his epilepsy. How does this influence his triune understanding, specifically the pneumatological action of God in relation to sin and evil? Is evil for Dostoevsky primarily a case of bad politics, corrupted self-serving actions conflated into the public arena, through government and legislation? As theologian, prophet, and novelist, we can understand this development of Dostoevsky’s beliefs from the impetuous naive socialism of his misspent youth through to his deep mature faith, grounded in the Bible: for example, the profound impact the mock execution had leading to Dostoevsky’s imprisonment/exile for revolutionary sedition in a forced labour camp in Siberia, which triggered his return to faith through his discovery of the Russian New Testament, which he studied on a daily basis for the remainder of his life (is his mature faith more biblical than Russian Orthodoxy?). In conclusion we may ask, rhetorically, was Dostoevsky fearful of the Holy Spirit and the supernatural because of this youthful involvement in revolutionary politics (nineteenth century Russian anarchistic socialism and proto-Marxism) and his socialite flirtation with demonically driven Spiritism: both of which he repented of in his mature years and works.
Dorothy L. Sayers is most famous for her detective fiction, particularly the mystery novels involving Lord Peter Wimsey. Her greatest gift to history, however, is the application of a faithful concept of vocation to her art. Based on a speech delivered to the Archbishop of York’s conference in Malvern, 1941, it appears Sayers had something like a transformationalist view according to Niebuhr’s model. She saw withdrawing from the culture and becoming one with the culture as a pair of matched dangers. The first effectively privatizes Christianity and the second denatures it. Accordingly, Sayers’ believed the Church must do the impossible: without becoming identified with cultural institutions, it must redeem those institutions. The church must influence morality, but not get tied to the moralistic aspects of cultural institutions. This essay presents the case that Sayers was a cautious transformationalist. She believed that Christianity could permeate and redeem every form of art and every institution to improve it and make it more consistent with God’s creational design. In a period of growing cultural marginalization, Sayers’ example presents a way for Christians to point people toward a robust understanding of human flourishing.
Both capitalism and socialism are incompatible with biblical theology, according to theologian, Craig Blomberg. He believes that a biblical theology of economics favours neither system. Making a judgment on these matters depends on what is meant by capitalism and socialism, and what is compared with biblical understanding. Definitions of these systems are reviewed, and reasons evaluated for reaching a nihilistic conclusion concerning the admissibility of capitalism and socialism. The conclusion is that biblical theology is compatible with a reformed Christian-based capitalism, in which Christians would practice their biblical guides more stringently than at present..
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The Evangelical Review ~ Vol. 5, 2017 |
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Contents ~ Pagination |
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Articles |
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Brazier |
A1-24 |
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Spencer |
A25-40 |
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Beed |
A41-56 |
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Essay Series |
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Editorial |
ES1-4 |
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Vantassel |
ES5-16 |
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Caneday |
ES17-32 |
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Royle |
ES33-42 |
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Williams |
ES43-54 |
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Davids |
ES55-62 |
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Groothuis |
ES63-72 |
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Review Articles |
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Amos Yong |
RA1-12 |
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Book Reviews |
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Review of Spencer |
BR1-4 |
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Review of Corvino, et al |
BR5-6 |
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Review of Dahill, et al |
BR7-8 |
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Review of Sparks |
BR9-12 |
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Review of González |
BR13-14 |
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Review of Amstutz |
BR15-16 |
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Review of Arel & Rambo |
BR17-18 |
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Review of Vainio |
BR19-20 |
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Review of Tuininga |
BR21-24 |
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Review of Wallenfang |
BR25-28 |
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Review of Levering |
BR29-30 |
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Review of Morrow |
BR31-32 |
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Review of Menzies |
BR33-36 |
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