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The Challies Reading Challenge:  2017 Recap, and the 2018 Challenge

December 26, 2017 2 comments

It’s that time of year again: a recap of the last year, and planning for the next year.  Tim Challies continues the yearly reading challenge, with a revised version for 2018 – the details are available here.

For 2017, I started with the ‘light’ list and soon expanded to the ‘avid’ reader list of 26 books  — reference this original post  and mid-year update.  As of this point in December, my book count has exceeded the target of 26; 33 books completed, and nearing the end of one more (Richard Barcellos’ Getting the Garden Right).

What I like most about this ‘reading challenge’ is that it sets a goal and keeps me focused, to be more intentional about reading and completing books, to actually read through the many books now on my Kindle as well as many of the free audio (Christian Audio free books, plus Librivox) and free e-books.   As with this year, for 2018 I’ll just pick from some of the categories, and read as many as I can.  Challies’ plan creates a large gap, from 26 to 52 books.  For my busy work/home schedule, 52 books for the year is not likely (unless all the books were really short, but why do that just for targeting a number?), but somewhere in the 30 to 40 books range is possible, when including audio books plus Kindle reading (with a cellphone/reader stand for the kitchen counter adds reading time) and the many paperback books I received free this last year.

Posts about the books I read this year:

For reading in 2018, this is my list so far (subject to change), from various categories in Challies’ list:

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Taking Hold of God: Reformed/Puritan Thoughts on Prayer

December 14, 2017 1 comment

Continuing in the Challies 2017 Reading Challenge with book selections from recent Kindle deals, I recently completed a book about prayer:  Taking Hold of God: Reformed and Puritan Perspectives on Prayer, by Joel Beeke and Brian Najapfour.

This work considers the theology of prayer, looking at several major teachers of the Reformation and Puritan era, in chronological sequence—covering two centuries, from Martin Luther through Thomas Boston and Jonathan Edwards of the 18th century.  The chapters summarize the writings of each figure, with selected quotes concerning their teachings and emphases regarding prayer, along with explanation and paraphrase of the teaching of these men: Luther’s view of all that is included within prayer; prayer as communion with God (John Calvin); teaching on the Lord’s Prayer (William Perkins); the emphasis on the Holy Spirit in prayer (John Bunyan); catechism and other practical helps for praying (the Puritans generally, and Matthew Henry); and prayer in connection with the doctrine of Adoption (Thomas Boston), are among the many topics covered.  I especially appreciated the discussion of views regarding the Anglican prayer book and liturgy; overall, the Puritans disliked such ‘formula’ prayer, yet provided their own educational material, such as the Westminster Shorter Catechism and Matthew Henry’s “A Method for Prayer” and books for family devotions.

The chapter on Thomas Boston was also quite interesting, especially as a follow-up to my recent reading of Sinclair Ferguson’s The Whole Christ which provided the historical background and setting briefly mentioned in this book’s chapter:

Boston experienced many sorrows in life. …. His first ten years of ministry at Ettrick were a long season of plowing with little yield.  His advocacy of the free grace of God put him at the center of a grievous controversy in his denomination.

Boston emphasized the doctrine of adoption in reference to prayer.  As well explained in the quotes and Beeke’s commentary:

He (Boston) says, “Our names are enrolled among those of the family; and though a new nature accompanies it, yet adoption itself is a new name, not a new nature, Rev. 2:17, though it is not an empty title, but has vast privileges attending it.”  Simply put, true spiritual adoption operates much like legal adoption in today’s world.  When a child is legally adopted, he or she is declared the child of new parents.  But legal adoption does nothing to change the cellular makeup, genes, or blood of the adopted child.  Nevertheless, adotpion places a child into a household where he may learn from his father’s love, example, instruction, and discipline to become more like his father.  Similarly, when children of Satan are adopted by God, they are no longer children of Satan but are counted as children of God, even though remnants of sin remain in them.  Yet the privileges of adoption change their lives.

The chapter on Jonathan Edwards was also interesting, a good summary (I have read of Edwards, but no actual works from him yet) as it put together Edwards’ theology of prayer from different sources (no one treatise on prayer), and include his post-millennial thoughts (eschatology does affect the content of one’s prayers).  Edwards rightly understood Old Testament passages as speaking of a future golden age, unlike our time; so post-millennials have something in common with premillennialists, recognizing the future aspect of these prophecies (and more common ground than with the amillennialists who reject any literal, future fulfillment of such texts).

Taking Hold of God concludes the Reformation and Puritan era with a look at their prayers for world missions, including mention of the early Puritan missionaries, such as John Eliot in the 17th century, and the beginning of the modern mission era in the 18th century.  The final chapter takes the lessons learned from the Reformers and Puritans, for general application to us in our lives today, with practical suggestions for how to grow in our prayer lives in realistic ways, while recognizing that these men were exceptional even among others in their day.  For how to ‘take hold of yourself for prayer’, consider the following seven principles:

  1. Remember the value of prayer. Seek to realize the value of unanswered as well as answerd prayer.
  2. Maintain the priority of prayer.
  3. Speak with sincerity in prayer.
  4. Cultivate a continual spirit of prayer. Pray without ceasing (1 Thess. 5:17)
  5. Work toward organization in prayer. Divide prayer lists into three categories (daily, weekly, and monthly prayer needs).
  6. Read the Bible for prayer. Read the Bible with the intent of responding to God’s word with prayer.
  7. Keep biblical balance in prayer. Types of prayers include praise of God’s glory, confession of our sins, petition for our needs (spiritual and physical), thanks for God’s mercies, intercession for others

Then, for taking hold of God in prayer, these three principles:

  1. Plead God’s promises in prayer.
  2. Look to the glorious trinity in prayer.
  3. Believe that God answers prayer.

Taking Hold of God is an excellent layperson book, a summary of prayer from a Reformed / Puritan perspective along with exhortation for prayer in our own lives.

The Whole Christ, by Sinclair Ferguson (Review)

November 20, 2017 2 comments

My recent reading includes a book featured this year in both Kindle format (sale), and as an audio book free monthly offer (from Christianaudio.com):  Sinclair Ferguson’s The Whole Christ:  Legalism, Antinomianism, and Gospel Assurance – Why the Marrow Controversy Still Matters.  A straightforward reading, this book delves into all of the topics included in the title, to bring out many interesting points of both history and doctrine.  The main point throughout is the historical setting of the “Marrow Controversy” in early 18th century Scotland:  the controversy between the “Marrow Men” including its main player Thomas Boston, and those who had twisted the essential grace of the gospel to the preparationist error.  I’ve briefly looked at this error before, including this post about Spurgeon’s response to it and this later post in reference to Spurgeon and preparationism.  Here we see a historical situation that had developed, among those from a Reformed, Westminster Standards background who yet erred in their confused ideas regarding legalism and antinomianism.

Many important truths are brought out in the subsequent chapters:  why it is that repentance logically comes AFTER faith, as a fruit, and not before faith/regeneration; that legalism and antinomianism are not complete opposites but actually closely related, as “non-identical twins” of the same root – not antithetical to each other but both antithetical to grace; and how to compare John Calvin and the Westminster Standards on assurance, seeing them as not in conflict but as coming to the same problem from different angles and arriving at the same middle-ground.

In reference to the initial Marrow conflict and preparationism itself, William Perkins link: post about him (the beginning of the Puritan era) and John Bunyan (late 17th century) manifest the doctrinal shifts during the century between them. Perkins’ “golden chain” includes a “gospel spine” that links each aspect of the application of salvation …to a central spine representing Christ in terms of the various clauses of the Apostles’ creed. … But Bunyan’s map has no Christ-spine… the various aspects of salvation applied are related to each other, not directly to Christ.  Preparationism came about as a result of separating the benefits of salvation to be found in Christ, from Christ Himself.

The book includes many helpful analogies and illustrations, references to Thomas Boston, John Calvin and other teachers, as well as helpful quotes in poetic verse that describe the intricacies and detail of legalism and antinomianism, as with this wonderful piece from Ralph Erskine about grace and law:

Thus gospel-grace and law-commands
Both bind and loose each other’s hands;
They can’t agree on any terms,
Yet hug each other in their arms.
Those that divide them cannot be
The friends of truth and verity;
Yet those that dare confound the two
Destroy them both, and gender woe.

This paradox none can decipher,
that plow not with the gospel heifer.
To run, to work, the law commands,
The gospel gives me feet and hands.
The one requires that I obey,
The other does the power convey.

The beauty of this book is how it relates these doctrines to current-day questions and objections.  The heart issues underlying the “Marrow controversy” and the Westminster Standards are still with us today.  The chapters on legalism and antinomianism go beyond the surface level, of what many people suppose, to address the underlying issue and current-day issues such as doctrinal antinomianism and anti-confessionalism.  One such example is consideration of the “proof-text” mentality — of those who suppose that the Reformed Confessions came from proof-texting – by noting that:

First, the Westminster Divines were deeply opposed to producing a confession with proof texts and did so only under duress at the command of the English Parliament.  But, in addition, biblical theology itself is much older than its history as an academic discipline.  As C.S. Lewis well notes, we moderns can all too easily be like people entering a conversation at eleven o’clock not realizing that it began at eight o’clock.  The truth is that there is an intricate weaving of exegesis and biblical and redemptive historical theology behind the wording of the Confession, and this is nowhere more certain than in its treatment of the law of God.

The Whole Christ provides many quotes and insights into the doctrines of God’s law, such as this quote from B.B. Warfield on the topic of the law and the relationship between the Old and New Testaments:

The Old Testament may be likened to a chamber richly furnished but dimly lighted; the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what was in it but was only dimly perceived or even not at all perceived before. … Thus the Old Testament revelation of God is not corrected by the fuller revelation which follows it, but is only perfected, extended and enlarged.

Ligonier is now offering a full teaching series on Ferguson’s book, with the first lesson available for free.  As I near the end of the audio-book edition, while referring also to the Kindle version for rereading and reference (including the footnotes, not included in the audio book edition), I appreciate and recommend this book as a very helpful addition to my theology library.

 

 

Studying the Psalms: Bible Commentary, and Challies’ Reading Challenge

September 28, 2017 3 comments

As part of doing the 2017 Challies Reading Challenge, I have acquired several books as Kindle deals on special Amazon sale.  Books can be purchased quicker than they can be read, but even so the reading continues, and currently I’m reading one of the “Be” commentary series from Warren Wiersbe —  Be Worshipful: Glorifying God for Who He Is (Psalms 1-89).  In other Kindle deals of free or near-free books, my collection now also includes the “Be” commentaries for Exodus and Ezekiel, for future commentary reading.

This Psalms commentary is a good general, easy reading and non-technical commentary.  Various truths are brought out, though in a straightforward and concise way, as the many themes are considered in each of the Psalms. It provides more detail at a basic text level than Andrew Bonar’s Christ and His Church in the Book of Psalms, which I read a few years ago, and from the human author’s (usually David’s) point of view; Bonar’s work was a good devotional, but, for some of the psalms at least, the idea that Christ Himself would have written/prayed particular texts, seemed more forced to fit that theme.  This “Be Worshipful” commentary considers each of the types of psalms – laments, messianic, praise and thanksgiving, royal psalms, wisdom psalms, psalms of affirmation and trust, penitential, and imprecatory psalms – along with basic structure of the thought in each psalm.  Along the way several interesting points are brought out, such as the grouping of certain Psalms together: 22, 23, and 24 form a trilogy on Christ the Shepherd.  In 22, the Good Shepherd dies for the sheep (John 10:1-18); in 23, the Great Shepherd lives for the sheep and cares for them (Heb. 13:20-21); and in 24, the Chief Shepherd returns in glory to reward His sheep for their service (1 Peter 5:4).  Psalm 27 includes the “first mention” of light as a metaphor for God, and addresses three types of fear:  fear of circumstances, fear of failure, and fear of the future.

For overall study on the Psalms (and my first such study), I find this commentary very helpful, with many encouraging observations. It also ties in well with other readings about the usefulness of studying the Psalms for dealing with personal life issues.  Many articles talk about the value of the psalms for dealing with personal life struggles, and to study the Psalms was one part of the valuable advice given to the young, pre-Reformation Martin Luther.  David Murray’s blog has many helpful articles about the Psalms, including this Top 70 Online Resources on the Psalms.  This article from Crossway by author Lydia Brownback, describes a helpful approach to studying and applying the Psalms, of personal reading and journaling through various Psalms, with Psalm 3 as an example.  The “Be Worshipful” commentary helps identify the context of David’s life pertaining to a particular Psalm, along with main points about the Psalm.

Some highlights from my reading so far:

  • Psalm 13:  We must not deny our feelings and pretend that everything is going well, and there is no sin in asking, “How long?” But at the same time, we must realize how deceptive our feelings are and that God is greater than our hearts (1 John 3:20) and can lift us above the emotional storms of life. David eventually learned to replace the question “How long, O Lord?” with the affirmation “My times are in thy hand.” (Psalm 31:15)
  • Psalm 23, so oft-quoted at funerals, is really about the life experience of the mature Christian.  “While people of all ages love and quote this psalm, its message is for mature Christians who have fought battles and carried burdens.”
  • Psalm 24:  As children of God, we belong to three worlds: the world of creation around us, the world of the new creation within us (2 Cor. 5:17), and “the world to come” of the wonderful final creation that will be our home for eternity (Rev. 21-22)
  • Psalm 30:  God doesn’t replace sorrow with joy; He transforms sorrow into joy (John 16:20-22)

Baptist Covenant Theology: Coxe and Owen, ‘From Adam to Christ’

August 28, 2017 2 comments

Continuing in the 2017 Challies’ Reading Challenge, I’m now reading another theology book: a second one about Baptist covenant theology.  The first book I read, back in January, was A.W. Pink’s The Divine Covenants  (see previous post); this time, a recent publication and reprint of two 17th century works,  in Covenant Theology: From Adam To Christ.  The first part is Nehemiah Coxe’s views of the first covenants:  the Adamic/covenant of works, plus the Noahic and Abrahamic covenants.  A selection from John Owen’s commentary on certain verses of Hebrews 8 follows. The original language of both Coxe and Owen has been modernized and edited for easier reading; footnotes have been added for words uncommon today, and section headings added to guide the reader.  It has often been said that Owen in particular is hard to follow, but this version of Owen is readable (and quite insightful).

The book was not quite what I expected – a discourse regarding each of the historical covenants in sequence from Adam through the Davidic and New Covenants, the approach taken by Pink’s book.  Instead, Coxe starts with the Covenant of Works with Adam, followed by the Noahic covenant, and lastly discourses at great length on the Abrahamic covenant, which he actually divides into two separate covenants:  the covenant of promise with the spiritual blessings, and a separate “covenant of circumcision” linked to the later law added by Moses and specifically for the Jewish economy.  So the discussion on the Abrahamic “covenant of circumcision” relates to the later Mosaic covenant.  Coxe ends at this point, without comment on the Davidic or New Covenant; the history notes that he agreed with John Owen’s exposition of Hebrews, and thus never completed his own exposition of the New Covenant.  Thus the next section is John Owen’s treatment of Hebrews 8.

Whereas A.W. Pink’s The Divine Covenants includes responses to classic dispensationalism and antinomianism, Coxe’s primary focus is the dominant view of his day – paedobaptism and the related construction of the covenant of grace as including the children of believing parents.  At times he speaks against the view of unbelieving Jews, switching his hermeneutic approach to the general spiritualized amillennial view – missing the point of the Jews’ belief of a future millennial age by seeing it as “their view” as something that pertains to carnal unbelieving Jews; of course the true premillennial view fully affirms a future millennial age, as a both/and that includes believing Jews.

As a book explaining Baptist covenant theology, and especially in response to the paedobaptist idea – a parallel between circumcision as a sign of the covenant of grace and thus infant baptism in our age – Coxe’s work is very helpful.  One problem with the idea of circumcision=infant baptism:  the pre-Israel saints, God’s people going back to Enoch and Noah, as well as other believers in the same time period as Abraham’s family, were not under the covenant of circumcision.  Melchizedek and others, even Lot, were believers and yet not included in the promises to Abraham and not bound to the covenant of circumcision.  (He does not mention Job or his friends, but the point includes them as well.)

Melchizedek was alive about this time. … it was  he who was the priest of the most high God and King of Salem.  In both respects he was the most eminent type of Jesus Christ that ever was in the world; a person greater than Abraham, for Abraham paid tithes to him and was blessed by him.  Now considering that he was both king and priest, there is no doubt that there was a society of men that were ruled by  him and for whom he ministered.  For a priest is ordained for men in things pertaining to God.  This society was as much a church of God as Abraham’s family was and as truly interested in the covenant of grace as any in it.  Yet they were not involved as parties in this covenant of circumcision nor to be signed by it.  And so it is manifest that circumcision was not at first applied as a seal of the covenant of grace, nor did an interest in it presently render a man the proper subject of it.

… there was a positive command which made it necessary to circumcise many that never had interest in the covenant of grace.  So, on the other hand, from the first date of circumcision there were many truly interested in the covenant of grace who were under no obligation to be circumcised.  This is how far from truth it is that a new covenant interest and right to circumcision may be inferred the one from the other.

Another consideration is Paul’s debate with the Judaizers, as explained in the book of Galatians.

There the apostle tells them if he still preached circumcision, then the offence of the cross was ceased and he might have lived free from the persecutions he now suffered from the unbelieving Jews.  … For if the controversy has been about the mode of administering the same covenant, and the change only of an external rite by bringing baptism into the place of circumcision to serve for the same use and end now as that had done before, the heat of their contests might soon have allayed.  … But he will certainly find himself engaged in a very difficult task who will seriously endeavor to reconcile the apostle’s discourse of circumcision with such a notion of it.  Circumcision was an ordinance of the old covenant and pertained to the law and therefore directly bound its subjects to a legal obedience.  But baptism is an ordinance of the gospel and directly obliges its subjects to gospel obedience.

Covenant Theology: From Adam to Christ is quite informative and helpful for its response to the more well-known paedobaptist covenant theology.  The reprinting with modernized language makes Baptist covenant theology more accessible to the readers of our day, and helpful for discussing with today’s “Calvinist Baptists” who reject Covenant Theology by only interacting with the paedobaptist form of it and thus coming up with their own new teaching while yet ignoring the historical Christian teaching, that believers’ baptism and covenant theology do go together.

Van Til on Presuppositional Apologetics

August 17, 2017 6 comments

Continuing in the 2017 Challies’ Reading Challenge, some books are more challenging and slower-going, such as a selection for apologetics:  Cornelius Van Til’s The Defense of the Faith,  about presuppositional apologetics.  The writing style itself is not always easy to follow, with a lot of abstraction and philosophy, though some parts are clearer.  Overall, though, I see the basic points of presuppositional apologetics, along with a detailed explanation for why classical/evidential apologetics is not the best approach for communication with unbelievers.

Throughout, Van Til contrasts Catholic and Protestant-Evangelical (Arminian) apologetics, with the understanding of Reformed Theology.  As well-pointed out, what it really comes down to is that Reformed folks should use the same approach for both preaching and apologetics; Reformed preaching proclaims the sovereignty of God in all things, including salvation, as well as the total inability of the lost sinner.  Yet often, Reformed Christians depart from this when it comes to apologetics, turning instead to lost man’s “reason” independent of the authority of God’s word.  The analysis of basic differences in the very definitions of concepts between unbelievers (even unbelievers of varying types, pagan polytheists versus secular), such as the concepts of deity and mankind, is quite interesting, all supporting the point that believers really do not share any “common” point with the unbeliever, in terms of the natural man’s thoughts and reasoning.

The Reformed Christian is often Reformed in preaching and Arminian in reasoning.  But when he is at all self-conscious in his reasoning he will seek to do in apologetics what he does in preaching.  He knows that man is responsible not in spite of but just because he is not autonomous but created.  ..  He knows also that the sinner in the depth of his heart knows that what is thus held before him is true.  He knows he is a creature of God; he has been simply seeking to cover up this fact to himself.  He knows that he has broken the law of God; he has again covered up this fact to himself.  He knows that he is therefore guilty and is subject to punishment forever; this fact too he will not look in the face.

And it is precisely Reformed preaching and Reformed apologetic that tears the mask off the sinner’s face and compels him to look at himself and the world for what they really are.  Like a mole the natural man seeks to scurry under ground every time the facts as they really are come to his attention.  He loves the darkness rather than the light.  The light exposes him to himself.  And precisely this neither Roman Catholic or Arminian preaching or reasoning are able to do.

Van Til points out that evidentialist apologetics does the first part of evangelism by appealing to the natural man’s thinking, and challenging the atheist/agnostic unbeliever with the fact, the existence, of God.  Only after this first part of “accommodating” the unbeliever, the apologist then “switches” to the Christian perspective and why one should believe the Bible, etc.  The unbeliever can certainly follow along at the first point, since nothing is being challenged in his fundamental human reason.  As Van Til observes, the result is a two-phase approach to Christian conversion:  first to Theism, then, later, conversion to Christianity.  This method obviously does ‘work’, as God’s sovereign purposes in calling His elect include even faulty apologetic methods; but Van Til makes the case for a true Reformed approach to the matter.

It helps to relate what Van Til is saying to real-world examples.  What Van Til described here, describes the conversion story of C.S. Lewis, who was an atheist when he met colleague J.R.R. Tolkien at Oxford in the 1920s.  Much has been said on the negative side regarding the theology of both of these men – though as has also been noted, Tolkien converted Lewis to Christianity in general, not to Catholicism.  Yet as Lewis himself described it, his conversion was indeed a two-phase process: first, conversion to theism, and then – about two years later – to the Christian faith.  Van Til’s critique of classic apologetics provides the clear explanation for the very process/method of Lewis’ conversion experience.

Though the overall reading is not easy, I’m now over halfway through, and some parts are quite good, with insightful quotes.  In closing, here are a few great quotes from Van Til:

The Bible is thought of as authoritative on everything of which it speaks. And it speaks of everything. We do not mean that it speaks of football games, of atoms, etc., directly, but we do mean that it speaks of everything either directly or indirectly. It tells us not only of the Christ and his work but it also tells us who God is and whence the universe has come. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven into an inextricable whole. It is only if you reject the Bible as the Word of God that you can separate its so-called religious and moral instruction from what it says, e.g., about the physical universe.

And

Time rolls its ceaseless course. It pours out upon us an endless stream of facts. And the stream is really endless for the non-Christian basis. For those who do not believe that all that happens in time happens because of the plan of God, the activity of time is like to that, or rather is identical with that, of Chance. Thus the ocean of facts has no bottom and no shore.

 

Christian Growth Through Experience: Joni Eareckson Tada’s Story

July 28, 2017 Leave a comment

It has often been observed that people who have little difficulty in life remain shallow and do not mature as much as those who experience more problems in life; and trials are promised to believers, to help us grow.  Sometimes also we can learn from the lives of others, and see the similar inward growth that they have experienced. The personalities and the actual trials and experiences are very different, yet God works the same new birth and growth in His people.

One of my readings in the 2017 Challies Reading Challenge is a memoir/autobiography:  Joni Eareckson Tada’s “The God I Love:  A Lifetime of Walking With Jesus,” from 2003, a Kindle deal earlier this year; regular price is $4.99.  I think I had heard of Joni’s story from other kids, while growing up in the late 1970s, but first read Joni in my early Christian years, around 1990; in the late ‘90s I read the sequel (her move to California, learning to drive, and relationship with Ken Tada).  This later book does not include all of the same details from the previous two autobiographies, but looks at her whole life from early childhood on (the accident, the beginning of the first book, comes at the Kindle 40% point), through her later successful years in the ministry Joni and FriendsThe God I Love is a tribute to her parents, but also her perspective in later life as she wonderfully describes the providence of God and her inner spiritual growth through the years, in response to the accident as well as later events.

Joni’s background included a happy childhood in suburban Maryland, in an affluent and naturally gifted family (her father was on the 1932 Olympics wrestling team, and an artist), as well as a strong Christian and healthy (normal) family; her personality was friendly, outgoing, popular and well-adjusted, and a good network of family and friends who supported her after the accident — though with a very strong daredevil trait, as evidenced in her many experiences in horseback riding.  Despite these many outward differences (from me), though, the inner life and spiritual growth of a Christian is one that all maturing believers can relate to:  the “wow” moment of regeneration, when suddenly everything became clear, the new heart to love God and desire to follow Him (for Joni, at age 14), and the initial interest stagnating at a shallow, superficial level (and her subsequent backsliding);  then an event which put a stop to the backsliding (her diving accident) and began anew the serious focus and study of God – a gradual process over several years.  Then, after the great trial: building new memories and realizing God is still with you, that “it will be okay.”  Later, having overcome the initial trial and taking on a new challenge in life – thinking that now you have it all together and can coast along; finding out by experience the daily need to stay close to God.  That lesson must still be learned again, years and decades later; when you think you have accepted the life circumstance that God brought to you, and doing okay there, then God throws another problem on top of the original one.

Besides being a great artist, Joni writes so well and expresses her life lessons learned, including several gems such as these:

(Seven years after the accident, in 1974)

We had entered another ordinary, brown-paper-packaged moment and unwrapped it, discovering a hidden grace—grace that was able to suffice, atone, and make up for anything I might have lost.  Whether howling like a coyote over some newfound truth in the Bible or blending my voice with others’ in an ancient Latin antiphon, the moments kept whispering, “Hang on.  One day you’ll bathe in joy like this.  Satisfaction will shower you, peace will encompass you—and it will last forever.”

After her initial fame and doing the Joni movie:

With rest came repentance.  A lot of sucker shoots had sprung up during the year the movie was made, … I took inventory of what was worth keeping and what needed to be cut away.  Things like neglect of God’s Word …. trifling in prayer… cherishing a puffed-up idea of my own importance … most of all, feeling I could run my life on cruise control.  I repented of it all and asked God to give me his strength.

… Each mile I put between the past and the future in your hand, I learn more of your providence and I find out who I am.

In the late 1980s and early 1990s, in her new life of exciting travel to Eastern Europe:

I knew God was requiring me to make choices.  He was revealing walls in my life he wanted to tear down—not Berlin-sized walls, such as confinement to a wheelchair, but small ones: pride that raised its ugly head, the temptation to rehearse successes, my still-fierce competitive spirit, the constant itch to have things my way.  Now Jesus was taking a sledgehammer to my despised walls, reminding me that his freedom doesn’t mean merely, “Obey my rules,” but, “Obey me.” The old guard was crumbling…

The point made in the Challies’ Reading Challenge, and noted by others in reference to the value of reading, is so well taken: read a variety of different types of books.  Reading serious Puritan theology books, and Spurgeon sermons and other devotional material, have great value.  But it’s also good, and part of a well-balanced Christian life, to also read biographies and memoirs, especially of strong and mature Christians.  Joni Eareckson Tada’s The God I Love is a superb autobiography, a story that puts so much of life into perspective while realizing more and more that we all have our trials, and that maturing Christians will experience great trials, great difficulties – some have it in outward hardships, or physical problems (it was necessary for God’s purposes, for Joni to literally break her neck, to get her attention), while others experience it in more inward ways of depression and the “slow martyrdom” described by Spurgeon, of difficulty in family relationships – yet we all grow and come to learn the need for daily dependence upon God, and to have greater love for God, the One who is in control of each of our lives.