Although the book is subdivided by several sections, there are really two concepts to this book: (1) See the image of God in others— which encompasses the ideas of “welcoming others into our presence,” “communicating respect for others, “ “building confidence in relationships,” and “seeking information that changes you;” and (2) Show Christ to others— which involves “posture of the servant,” “becoming like Christ to others,” “biblical foundations for change” and “the servant and leadership/power.”

The section entitled, “Acceptance,” basically suggests that Christians ought to see the image of God in others.  Acceptance is “The ability to communicate value, worth and esteem to another person” (58).  To illustrate the meaning of “acceptance,” the author shares 1 Corinthians 8:13—“An accepting Christian values the other person so highly that he or she would rather sacrifice a personal preference, even a right, than risk losing the relationship or being a stumbling block to that person” (61).  If a Christian believes that people are created in the image of God (Genesis 1:27), then there is “common grace” that is bestowed on all people. 

The author explains it in this way, “Acceptance of others is to proactively communicate respect and dignity to each human being based on the fact that each is an image-bearer of God” (75).  In a similar way, acceptance of others as image bearers of God is found in Galatians 3:28—“There is neither Jew nor Greek, slave nor free, male nor female” (NIV).  One does not need to be a Christian in order to bear the image of God as illustrated in this passage:  “Yes, you must execute anyone who murders another person, for to kill a person is to kill a living being made in God’s image” (Genesis 9:6).

The author reminds the reader, “By virtue of being made in the image of God and God’s common grace, every person can contribute to our learning” (109).  He then shares a story about his wife, Muriel, who used the villagers’ story about killing lice to help lower infant mortality in Mozambique (110).  This type of humility helps Christians to become better servants (115).  Colossians 1:16 says, “For by him (Christ) all things were created: things in heaven and on earth, visible and invisible, whether thrones or power or rulers or authorities; all things were created by him and for him” (NIV).  If Christians truly believe this passage, then what the author says in page 119 makes sense: “For the priesthood of all believers to function properly, we must all nurture each other, listen to each other, see the beauty of Christ in each other and seek God’s grace from each other.”

Elmer shares a story of missionary who set the example of true hospitality towards people in the area by inviting them through the front door to dine with him (183).  This practice was unacceptable to the other missionaries so as a result he was ostracized by them.  However, this act of showing Christ to others changed the way foreign mission was done in that country (184).  The reaction that this particular missionary received from the other missionaries was very much like the reaction Jesus received from the Pharisees in Luke 15:2—“The Pharisees and the Scribes complained saying ‘This Man receives sinners and eats with them’.”  This is a good example to follow—invite the people in the area to eat with us.  Extend the invitation for them to join us over a meal.  The Book of Hebrews supports this idea, “Do not forget to do good and to share” (Heb. 13:16).

The act of sharing a meal is what the author calls “openness,” which is to “accept people as they are and build trust with them” (196).  Elmer supports the idea of “openness” by stating, “This is the foundation for revealing Christ to others” (196).  In fact showing Christ to others is a way of revealing the Gospel to unbelievers.   It is having the light shine through us so that others are pointed to Christ (Matthew 5:14). In a way, it is doing what John the Baptist did—“God sent a man… to tell about the light so that everyone might believe because of his testimony… he was simply a witness to tell about the light… the One who is the true light… to all who believed Him and accepted Him, He gave the right to become children of God” (John 1:6-12).

Christians are to be different—“If you love only those who love you, what good is that? If you are kind only to your friends, how are you different from anyone else?” (Matthew 5:46-47).  The idea of being different is also expressed in Mark 10: “But among you it should be quite different.  Whoever wants to be a leader among you must be your servant, and whoever wants to be first must be the slave of all.  For even I, the Son of Man, came here not to be served but to serve others” (Mark 10:33-35).

“Cross-Cultural Servanthood” is not only for international missions; it is very useful for pastors of stateside churches in rural or ethnic regions of the country.  It supports the biblical fact that we are to see all people as an image of God and to be different in our expression of being “salt” and “light” to the community.  The book made me realize that despite the criticism that we may receive from other churches for doing unconventional things, we must continue in our efforts.  We must follow the example of Jesus and “dine” with sinners.

Copyright © 2008 M. Teresa Trascritti

Sanders, J. Oswald. 1994. Spiritual Leadership. Chicago, IL: Moody Publishers.

Pazmino, Robert W. 1997. Foundational Issues in Christian Education. Grand Rapids, MI: Baker Books.

Christian education encompasses more than traditional teaching based on historical practices, sociological and psychological theories. It incorporates Biblical and theological truths with educational philosophical ideals. The foundation for such education is based on the fact that all people are created in the image of God, but due to the Fall have been separated from the Creator God, and that everyone in faith can be reconciled to God through the redeeming power of Christ’s death on the cross (70). The main goal of the Christian education is “passing on the commandments of God to the next generation” (20). The task is to incorporate students into the Christian community by loving others, building and sharing one’s faith, worshipping God, and actively participating in ministry (45).

In compiling a thorough book, Pazmino examines the contributions of educational, sociological, and psychological theorists. Utilizing the insights of people such as Cremin, Pazmino suggests that Christian educators should “carefully assess” the effects of secular educational institutions on their students, and to offer ways for people to share their knowledge with others (149). Christian education should incorporate ideals such as liberty, equality, and fraternity by reframing it in Christian terms. For instance, Pazmino redefines liberty as “the freedom made available in Jesus Christ,” and fraternity as “the common humanity of all persons and the unique relationships that exist in Christian community” (151).

Pazmino reminds readers that the acquisition of knowledge occurs through all modes—communities, institutions, and groups (175). However, ultimate knowledge is “transcended by being known by God and encountering God’s love” (177). Though the book contains good information regarding education, too much emphasis is given to the various theories. Pazmino dedicates a couple pages to discuss an “interactive Christian model,” but it would be better if he dedicated a whole chapter to this topic. The main educational topic of the book is true to its title—“foundational issues.”

Copyright © 2008 M. Teresa Trascritti

]]> http://teresa4christ.wordpress.com/2008/06/14/foundational-issues-in-christian-education-by-robert-w-pazmino/feed/ 0 Teresa http://teresa4christ.wordpress.com/2008/06/14/teaching-to-change-lives-by-howard-hendricks/ http://teresa4christ.wordpress.com/2008/06/14/teaching-to-change-lives-by-howard-hendricks/#comments Sat, 14 Jun 2008 20:03:48 +0000 teresa4christ http://teresa4christ.wordpress.com/?p=68 ]]>

Hendricks, Howard. 1987. Teaching to Change Lives. Sisters, OR: Multnomah Publishers.

Communication and caring compassion is the key to teaching. Hendricks uses the acronym, “TEACHER,” to relate his concepts. The examples of teacher-student interaction shared in his book illustrate the importance of communication and show of care that motivates students to learn. He states, “The greatest teachers are not necessarily the people up front with high visibility. They are the people who have great heart. They communicate as a total person, and they communicate to the total person of their hearers (87).”

Another way to be a “person of impact,” is to be “vulnerable” with one’s students. Not only is communication and compassion important, but preparation. Hendricks relates, “Teaching involves a delicate balance between facts and form, between content and communication, between what you teach and how you teach it (77).” If teachers want to prepare their students to “think, learn, and work,” then four skills need to be taught: “reading, writing, listening, and speaking” (48). Though this book is written for Sunday school teachers, it contains helpful suggestions for use in other teaching venues. For instance, Hendricks suggests a “self-examination” in which teachers ask three questions: “What are my strengths; what are my weaknesses, and what do I have to change?” (35).

Great teachers are the ones who continue to grow in their own personal learning. Hendricks’ book is a good reminder for all teachers of the main purpose for Bible teaching. Even if the teacher teaches in a secular institution, the basic principles of the book can be utilized. For instance, students will be more willing to try harder and put more effort into their school work if they know the teacher truly cares for them. This book has changed the way I teach. It made me realize that teaching is more than lecturing to students.

Copyright © 2008 M. Teresa Trascritti

According to an online dictionary, the meaning of “curriculum” is “all the courses of study offered by an educational institution” or “a set of courses constituting an area of specialization” (dictionary.com). In “Fashion Me a People,” Maria Harris paints a multi-dimensional picture of “curriculum” within a church context. In fact, “curriculum” is not “reducible to resource materials” (8), nor is it simply “indoctrination” or “giving instructions” (48). Curriculum is “an activity, a practice of a people” (8), carried out by the “whole community” of believers (46). According to Harris, there are five forms of curriculum: (1) koinonia—the curriculum of community; (2) leiturgia—the curriculum of prayer; (3) didache—the curriculum of teaching; (4) kerygma—the curriculum of proclamation; and (5) diakonia—the curriculum of service (5). In other words, “curriculum” is the teaching about God (didache), how to worship God (leiturgia), how to love God’s people (koinonia), how to love those outside the church (diakonia), and how to tell others about Christ (kerygma). These five forms of curriculum must be done by all believers.

Weaknesses of the Book

The idea of “curriculum” is said to be a type of education that “includes education to and by community” (48). The title clearly shows that the curriculum in question is for the church, so it is unclear if the author intended to include the community of unbelievers in the context of curriculum. It makes sense that the church’s curriculum would be to the community, but this type of education cannot be reciprocated unless the “community” are Christians. In the same sense, her chapter on “the curriculum of service” was essentially social care. There is nothing wrong with helping people to meet their need for food or clothing, but if the five forms of curriculum are to be fulfilled then there must be some sort of teaching or proclaiming about God intermixed with the act of service to the community.

In one part of the book, Harris uses Paulo Freire’s description of “human beings as subjects” (67). Although its inclusion was to expand one’s understanding of the “many layers of subject matter,” the descriptive words used to show the tension of every human seemed confusing. For instance, Harris quotes Freire, “for human beings the essential decision is between speaking or remaining embedded in a culture of silence, between naming ourselves or being named by others, between remaining an object or becoming a subject” (67). One could assume that the intent of this quote was to illustrate that people are in need of “knowing” and “being known,” a “need” expressed by Maslow.

Harris takes old concepts and presents them as something new. For example, she shares, “in a newer educational ministry framework, the whole community is educating and empowering the whole community to engage in ministry in the midst of the world” (46). This concept is found in Matthew 28:19-20 and Acts 2:44-47 which essentially states that Christians ought to support one another and proclaim Christ to all people. She claims that the “present direction” is to “engage in ministry in the midst of the world,” but it has already been mentioned by Paul in Romans 12:2.

In her chapter on the “curriculum of prayer,” Harris includes that prayer toward “God our Mother” or “God as the Great Sphere” is acceptable because some people are “desiring imagery for God” in order to pray (96). This act of creating a god does not properly convey leiturgia, didache, and kerygma.

Strengths of the Book

The author did an incredible job of expanding the definition of “curriculum.” She made it very clear that “curriculum” was more than just a textbook—it was the activity or duty of all Christians. In fact, Harris shared that the word “curriculum” came from a Latin word that meant “to run,” and she stressed, “Curriculum is a course to be run” (55).

Her use of the word “curriculum” is very much in line with the Bible’s use of the term “run.” In the Book of Hebrews, Christians are told to “run with endurance the race that is set before us” (Heb. 12:1), while Isaiah reminds believers that those “who wait on the LORD shall renew their strength…they shall run and not be weary” (Isa. 40:31), and Paul tells Timothy in his last letter, “I have finished the race, I have kept the faith” (2 Tim. 4:7).

Following each chapter, Harris included questions that induced rumination and contemplation that directed the reader to practical application of the chapter’s content. One exercise in particular was an examination of the church’s overall curriculum—the “explicit,” “implicit,” and “null” forms of curriculum as it pertained to the five forms of curriculum. Earlier in the chapter she had pointed out that the “explicit” curriculum was anything written, while “implicit” was the aesthetics or “patterns, organization, or procedures” of the explicit curriculum (i.e. “attitudes” or “design of a room”) (69). The “null” curriculum was basically the unwritten rules or the curriculum that is unmentioned, such as “points of view” or “design of worship” (69).

Applicability of the Book

Harris’ redefinition of “curriculum” makes it possible for churches to evaluate their whole ministry in terms of the congregation as a “curriculum,” meaning that the aspects of “community, prayer, teaching, proclaiming, and service” is taken into consideration when seeking the best way to engage God’s Word (175). I would say that the book is written for the church, although it would not help in actually finding written curriculum.

Copyright © 2007 M. Teresa Trascritti

Dr. Langberg presented every dimension of sexual abuse-its mental and physical aftereffects on the victim, and how the abuse impacts one’s spiritual well being by hindering the individual from coming to Christ. Dr. Langberg has been working with sexual abuse victims for nearly twenty-five years. She included one woman’s graphic story of abuse, which brought tears to my eyes. I felt pain and sorrow for the little girl in the story. Anger welled up inside of me as the woman depicted an escalation of abuse as she grew older, in which her father prostituted her to other men. This woman, Meeka, was denied love, protection, and a childhood.

Dr. Langberg listed several “indicators” which manifests as chronic symptoms (migraine headaches, muscular tension, TMJ, gastrointestinal problems, anger difficulties and deep grief) or “somatic effects” (though she warns that these are not proof that abuse had actually happened) (88). Emotional aftereffects of sexual abuse include a mistrust of others, fear of intimacy, and a feeling of being “different” (89). Dr. Langberg described child sexual abuse as “tentacles that reach throughout the adult life of the victim” (92). I believe any abuse is detrimental to the person as it is to ministry because it can prevent people from ever being close to others at church. Dr. Langberg recognized that abuse forced people to “live with a split identity…to pretend she was not abused” in order to maintain “even an appearance of a relationship” (128).

I found Dr. Langberg’s detailed list of “survivor’s needs” very helpful. She tapped into the core of practical ways someone could help a survivor, such as not simply offering help but following up with phone calls, notes of encouragement, and invitations of fellowship (278). Then she listed “hindrances” to helping. For example, Dr. Langberg expressed that counseling survivors is a long process so one should not counsel with the unrealistic assumption that the person will be healed after a few sessions. She also recommended that only trained women ought to “walk alongside” survivors since a male’s intervention would probably elicit fear and other negative responses. Dr. Langberg’s graphic description of sexual abuse enlightens the reader of the magnitude of evil that is committed upon a child. It is no wonder that the survivor must face many “truths,” namely, “I was not the abuser,” “I was not protected,” “I was a victim,” and hardest of all truth- “I am capable of abusing others” (146).

One of Dr. Langberg’s treatment methods is to have survivors rewrite Isaiah 53 as a way to draw closer to God by recognizing that Jesus also suffered (150). She included one survivor’s gripping reinterpretation, which seemed to incorporate personal hurts of the writer. This exercise allows survivors to realize that they are not alone and have not been abandoned by God despite the emotional and physical torture they had encountered.

In the second treatment exercise, Dr. Langberg uses scripture to restructure the survivor’s image of “self.” By rewriting a passage in the book of Ephesians as if to herself, the survivor thwarts the untruths about herself– such as what abusers have said “she was” or what her feelings say “she is” (153). Dr. Langberg relies on scripture as a means of healing survivors and though she understands that the “results” are not “instantaneous,” she believes it is a powerful practice because “they involve the eternal Word of God” (155).

Copyright © 2007 M. Teresa Trascritti

Tichy described the “interactive teaching/learning process” as a form of “synergy” whereby “1+1=3″ (10). Synergy is defined as the “process of mutual exploration and exchange during which both the teacher and the learner become smarter” (10). Though he uses this term to illustrate the teaching and learning process, he esteemed the four “E’s” when choosing potential leaders. The criteria included the following: “Energy” (coping ability for change), “Energize” (ability to excite/inspire), “Edge” (making tough calls), and “Execute” (always delivering, never disappointing) (129). To better support his argument for interactive synergy, Tichy should have included another “E” category– Educate (the ability to teach, mentor, and guide). Tichy, himself, framed teaching as “opening people’s eyes and minds…teaching new ways to see the world and pointing them to new goals…teaching them to teach their own knowledge and teach others” (74). His statement was void of an element in interactive/circulatory teaching.

Tichy referred to Roger Enrico’s process of teaching ten “rising leaders” for a consecutive number of long hour days (11).” After a period of teaching, Enrico would send his students home to “work on projects” and brought them back for “follow-up sessions” (11). This illustration was a poor choice on Tichy’s part because it has nothing to do with “synergy” and does not appear to align with his definition of a “teaching organization.” Not only does Tichy use irrelevant examples and definitions, but he also seemed unclear about the process of the “Virtuous Teaching Cycle.” In his introductory statement, Tichy said, “Virtuous Teaching Cycles are dynamic, interactive processes in which everyone teaches, everyone learns and everyone gets smarter, everyday” (xxiv). Yet his next statement about the leadership process does not incorporate this philosophy: “No institution can be great unless it has a great leader at the top who develops leaders at all levels of the organization” (xxiv).

People who described themselves as “always paranoid” or “never let anyone best him” would seem to be less likely to participate in an interactive process of teaching as depicted by Tichy. The book falls short in conveying a true “interactive teaching process.” Not only were there no tangible examples of companies using this approach, but also the main ideas of “greatness” and “winning” represent selfish gain and have nothing to do with having a “teachable point of view.” The truth is that without Christ as the teacher leading by example, no one can possibly participate in a process that separates one’s pride and power for the humbling experience of learning in an interactive process with a subordinate. Jesus said it clearly: “You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him” (John 13:13-16 NKJV).

Copyright © 2007 M. Teresa Trascritti

Dr. Crabb wrote this book to share his ideas about the “two basic approaches to life”: the “Old Way,” described as “deciding what you want most out of life, and doing whatever it takes to get it,” and the “New Way,” which is “wanting God more than anything, that even His blessings will not satisfy you (Jacket Cover).” The dilemma of every Christian is to “take matters into his own hands” and fall into the pattern of “the old way,” which gives the person more control over their situation. They run their everyday lives with their own energy and become sad when things do not go as they planned. There is a sense of selfishness because our needs become more important than the needs of others, including spouse and children-” it’s all about me” (66). People expect to receive blessings from God just because they have done certain things “right” (i.e. “godly businessmen who observed the highest level of integrity and expect that God will bless their bottom line”) (55). Dr. Crabb shared, “No Old Testament saint was ever good enough to merit God’s blessings…none of them earned God’s favor by performing up to God’s standards” (55), then stated, “We’re never more deceived than when we think we’re living for God but in fact are living for His blessings” (82).

Dr. Crabb inspires the reader to “value God the most” and to consider blessings as secondary “passions”(103). This statement is not revolutionary because it is a foundational command: “Love the Lord with all your heart, all your soul, all your mind, and all your strength” (Mark 12:30), but instead of offering practical ideas on how to accomplish this, Dr. Crabb reiterates the differences between the “old way” and the “new way.” He does, however, offer some vague suggestions on how to live the “new way of the Spirit”: (1) Reflect on where you are; (2) Recognized the fork in the road that is always before you; (3) Refocus your goals; (4) Realize what God provides as the means of grace; and (5) Reorient your prayer life to match New Way living (159-61).

When a Christian desires to align himself to God, then the steps Dr. Crabb shared happens naturally. The problem is his recipe for “living a new way of the Spirit” lacks concrete structure. He never addressed the “how” part of living the “new way.” He spent most of his time explaining then re-explaining what it means to live in the “old way.” He called Christians to live more authentic lives and contrasted the characteristics of both ways. Dr. Crabb said, “Followers of the New Way accept the unresolvable tension in life because their hope is in the invisible God,” and “Followers of the New Way struggle to be truly authentic, however their rest is in the present God” (171). He spoke of the end results of living the New Way, but he never addressed “how” one is to get there. On page 174, Dr. Crabb asked a pondering question, “Could I praise God without them (blessings)?” It seemed too harsh for Dr. Crabb to state, “The Old Way is demonic (175).” Maybe some people see blessings as an indication of God’s care for them.

The book of Job is an extraordinary example of the “new way” Dr. Crabb discussed (which really is not so “new” since we have a biblical example of it). Job’s dedication to God is what our faith should be, but people are generally weak and sinful. People are affected by circumstances and can become distracted by them- which can come in between them and God. Dr. Crabb said, “I’m not wrong for asking God that both I and the one I love will experience deep contentment and rest. But I am wrong for wanting the trouble to go away more than I want to draw near to God (210).” I understand Dr. Crabb’s position, but I also know there are other reasons why people ask for blessings. This book is just like any other of Crabb’s books-new way versus old way with little practical application.

Copyright © 2007 M. Teresa Trascritti

Dr. Oates’ purpose in writing this book was to offer an insight of “disorders” found among people at church and often within our own families. He focused on “disordered behaviors” in religious people. He believed that many individuals have “semblances of sanity” and the goal of church leaders and mentors is to “unmask” these behaviors so that the “image of God” can be seen instead. He stated that he wrote the book to aid parents, teachers, future leaders, and Christian ministers to “defuse name-calling” that “downgrades” Christian brothers and sisters (15).

Dr. Oates gave an overview of various “masks” then provided descriptions of how these masks appeared in our congregations. For instance, he devoted a chapter of his book on “persons on the edge of chaos.” These are the people with “severe personality disorders” like borderline, paranoid, or schizotypal personalities (108). According to Dr. Oates, these people are “stably unstable” who experience “false starts” and “failures” in school, marriage, and work (110). They tended to have “outbursts of intense anger” that are “frequent” and “inappropriate,” and experienced “turbulent shifts of mood” (i.e. from depression to anxiety to irritability then rage) (110). These individuals also committed acts that are “severely impulsive” (spending, sex, overeating, etc.). Since stress aggravates the symptoms of this disorder, Dr. Oates suggestions to ministers and church members on how to help people with Borderline Personality disorder in a church setting- be aware of “impending crises” in the person’s life, such as “beginning and end of a school year,” “anticipation of death from a prolonged illness in a parent or spouse,” and “loss of a job” (116). If a person is emotionally or mentally diminishing, then it is the responsibility of ministers and church members to accompany the person to a doctor.

Another chapter I found insightful was entitled the “Mask of the Packaged Personality,” dedicated to describing the “histrionic” person (30). Dr. Oates shared that this personality type is in need of developing “steadfastness” as a character trait (which is also referred to as personal “fidelity”) (40). The community of believers should reinforce ideals of “faith, hope, and love that endures,” by building and maintaining covenantal relationships with church members. In forming deeper friendships, emotional and spiritual support will be in place during times of losses and disappoints (41).

Although a person with narcissistic personality disorder has an “inflated self-esteem, “lack of empathy for others,” “a grandiose imagination,” and an “arrogant unflappableness,” I found it interesting that narcissistic traits are not all negative. For example, Dr. Oates referred to this character type as “bundles of creativity that need taming” (54). These types of people have a “certain naivete” and “guilelessness” that he considered “rare metal in the human spirit” (55).

Dr. Oates discussed “formation and transformation” in the final chapter. He highlighted Galatians 2:20 in an effort to merge Paul’s purpose in writing the passage with his own purpose in writing the book-that Christ must be formed in the believer. As I read Dr. Oates’ book, I kept thinking about different people I have encountered in my church and I tried to decipher which mask they were “wearing.” This book made me realize that there are ways people can minister to those with personality disorders, and ways in which people with personality disorders can minister to others. I agree with Dr. Oates’ statement, “whatever God has called them to be and become, He does not intend that they be permanent mental patients” (118).

Copyright © 2007 M. Teresa Trascritti

In writing this book, Dr. Capps hoped to enlighten the “theological community” about narcissism (4). He starts out by discussing sin and suggests a “reformulation” of the theology of sin because the emotion that is felt is often shame rather than guilt (3). Modern society is so accustomed to narcissism that ministers are sometimes rewarded for their narcissistic behavior (9), which is characterized by an “exaggerated or grandiose sense of self” (14). Although one may not be clinically diagnosed with narcissism as a personality disorder, Dr. Capps believes everyone is a narcissist to some degree (36).

The first six chapters of Dr. Capps book details the formation of the “self” (by examining the works of Kohut, Erikson, and Tillich), and how the “self” experiences shame, becomes defensive, or turns to isolation. Dr. Capps used the story of Jonah to illustrate that he was not a “true self” but the “defensive” self- characterized as a “self that has its own center of initiative, that knows and follows its own course” (161). The dreaded reality of the book is that everyone experiences one or more of the characteristics mentioned, which only proves that “everyone is a sinner.”

I found the first few chapters of Dr. Capps’ book very informational, in a secular sense; but it was evident in the last chapter that he misinterprets the Bible. For instance, in the story of the woman with the alabaster flask, Dr. Capps believes the act of worship was an act of “self-trust” and “self-affirmation,” and Jesus’ pronouncement, “Your faith has saved you” means “have faith in yourself” (163). He understands the story’s key issue to be “the self and its fight for survival”(163). He believes that Jesus carried shame because He was born “illegitimately” (163), and that in Luke 2:46-47 Jesus needed the affirmations of others in order to “affirm his faith in himself” (164). Dr. Capps states, “The chance to have one’s faith in oneself confirmed is a rare opportunity, and Jesus-for his own self’s sake-could not afford to miss it (referring to the incident when Jesus was having a dialogue with teachers in the temple at the age of twelve). His faith had saved him, and he could go in peace (164).”

I agree that everyone suffers from narcissistic traits, but perhaps this is because all humans are sinners. Whenever I think of narcissism, I picture people who are self-absorbed, self-seeking and just plain selfish; in fact, the word “narcissism” is defined as, “Excessive love or admiration of oneself” (http://dictionary. reference.com/search?q=narcissism). The truth is, narcissism is when a person places God second to him or herself. If there was one important thing I got from Dr. Capps’ book, it is that people struggle with self-centeredness. Even his “cure” for the “depleted self” is centered on uplifting the “self.” Instead of seeing others as an image of God, he is fascinated by the Hindu greeting in which people say to each other, “I recognized the God in you” (168).

This book started out with a basic truth (that we are sinners who are damaged by sin) but ends with fallacy. I think I would have appreciated the book more if it never mentioned the Bible, which would have been preferable considering Dr. Capps took the Bible out of context and warped it to fit his own personal presupposition. Reading his work made me realize that many people have not reconciled psychology with Biblical theology-his was more pronounced than others I have seen. Dr. Capps’ book clearly epitomizes Paul’s observation that man’s wisdom is nothing but “foolishness.”

Copyright © 2007 M. Teresa Trascritti