EFAC Australia

Book Reviews

God and the Transgender Debate: What does the Bible actually say about gender identity?

Andrew T. Walker, The Good Book Company, 2017

As Christians think about how we respond to transgender issues, many have fallen into two opposite errors. On one extreme, many have forsaken the truth of the Bible and let go of God’s good design of humanity as male and female, affirming things that we ought not to affirm. On the other extreme, many Christians have forsaken the grace we find in the Bible, and have affirmed biblical truths but done so in a way that is unloving and out of line with the gospel of grace. Both of these extremes are dangerous because real love requires both truth and grace. It requires that we speak truth, even when that truth may be hard to hear. But it also requires that we speak it with grace and compassion, with kindness and genuine love for others. So when it comes to conversations around transgender issues, how can we engage with both truth and grace? One really helpful place to start is God and the Transgender Debate by Andrew T. Walker. In this book, Walker shows us that it is possible to steer clear of both extremes, helping us to hold firmly to the truth of the Bible and what it has to say about gender, but doing so in a way that exudes compassion, love, and an understanding of how difficult struggles with gender dysphoria can be.

Compassion Without Compromise

One of the most striking and praiseworthy features of this book is that it is saturated with grace. Sharing about how writing this book was a transformational and eye-opening experience for him personally, Walker reflects,

‘I think Jesus’s compassion and gentleness are especially needed when addressing a topic like this, because the testimonies of people who experience these conflicts demonstrate real distress… While I’m not afraid to share a strong opinion, if it can’t be mediated through a tone of compassion, mercy, and gentleness, it may not be an opinion worth sharing.’

This perfectly sums up the approach of this book. The opening page (and whole opening chapter) sets the tone for the whole book by pointing us to Jesus, who was known for spending time with ‘sinners’ and invites us to come to him and find rest (Matthew 11:28-30). When it comes to conversations around transgender issues, he asks, ‘What would Jesus do? He would listen to us, and he would love us, and when he disagreed with us, it would always and only be out of compassion.’ (p. 15)

This book demonstrates that it’s possible to have compassion without compromise. And it demonstrates that loving others doesn’t mean letting go of the truth of the Bible, even when those truths can sometimes be hard to hear.

The Bigger Picture

Walker spends a good chunk of the book looking at what the Bible has to say, helping to place transgender issues within the bigger picture of God’s redemptive story. He not only looks at individual verses that speak to issues of gender, but also helps us see the importance of the broad sweep of creation, fall, redemption, and new creation. Creation shows us that God’s design of humanity as male and female is deeply good. The Fall reminds us that our experience of this good design is marred and imperfect – though God’s blueprint remains. Redemption shows us that Jesus has saved us and paved the way for the world to be made right again – though in the meantime we continue to struggle as we take up our cross and follow our Saviour. The New Creation shows us that we can have hope, because one day we will be freed from the effects of the fall and everything will be made right.

Walker argues that experiencing gender dysphoria is not something people choose, but rather a result of the fallen world we live in. At the same time, he points out that we do sin if we act on those feelings in such a way that rejects God’s good design of gender. These are truths that are no doubt very difficult for many people to hear. But time and time again Walker points us back to the hope that we find in Jesus, even amidst the struggles and pain that this life may bring.

Tough Questions

Another reason to commend God and the Transgender Debate is that it is intensely practical. It has a chapter devoted to ‘Tough Questions’: How should we think about pronouns? What about people who are intersex? Is taking hormones to manage dysphoria ever appropriate? Can someone be transgender and Christian? Walker provides helpful answers to all these questions (and others) with love and wisdom. He’s also got a whole chapter on ‘Speaking to Children’, helping us think through in very practical ways how we have conversations with the next generation about transgender issues. Rather than keeping the discussion in the realm of theory, Walker does a great job at bringing things down to earth. He has lots to say in challenging the church about how we respond to transgender issues, and what we can do to engage more lovingly. He has a whole chapter on what it might look like for someone who struggles with gender dysphoria to follow Jesus. So if you’re looking for a practical guide on responding to transgender issues as a Christian, you can’t do better than this book.

As Christians, we need to work hard at engaging with the transgender conversation in a way that is saturated with truth and grace. And if you want to be equipped to do that better, God and the Transgender Debate is a great place to start.

Ben Smart, WA

Liturgy of the Ordinary:
Sacred Practices in Everyday Life
Tish Harrison Warren, IVP, 2016

Liturgy of the Ordinary could become a contemporary classic. It was the Christianity Today Book of the Year in 2018. As a staff team we look over this annual listing and pick one book each as a summer read. This was my pick and it was surprising, refreshing and renewing. I’d go so far as to say it was the best book I’ve read in years. The concept of the book is unique and the writing is beautiful, honest and theologically rich. Being on holidays I read a chapter a day and it was a rich experience. None of that getting the book out with good intentions and finding oneself asleep an hour later!

Tish Harrison Warren is an Anglican priest (in the ACNA), a writer, a wife and the mother of two girls. When she wakes up each morning she faces a formidable to-do list. How does one find time to pursue holiness amid the rush of responsibilities?

The answer comes in this, her first book. Chapter by chapter, she explains how the most routine tasks, if done with an eye on the eternal, become extraordinary. ‘We are shaped every day, whether we know it or not, by practices—rituals and liturgies that make us who we are’, she writes. And that makes the ‘small bits of our day . . . profoundly meaningful because they are the site of our worship. The crucible of our formation is in the anonymous monotony of our daily routines.’

The opening chapter begins with getting out of bed and then proceeds to look at the seemingly ordinary things that make up our lives. The chapter headings could make it all seem very mundane, covering topics like ‘Losing keys’ or ‘Fighting with my husband’. But this is what makes it so refreshing. Each day we see that everything in life is touched with holiness. Warren’s writing is very personal, honest and fresh, and each chapter takes you to surprising places. Some might be tempted to think this is a woman’s book. Presumably many women will find this especially refreshing, seeing she is a young mum. However it shouldn’t be boxed. It helped me to see my daily chores with fresh eyes and lifted my mind and spirit into new places in order to reflect on the extraordinary in the ordinary. I can’t recommend this book more highly.

Stephen Hale, Vic

Together Through the Storm:
A practical guide to Christian Care
Sally Sims. Matthias Media, 2016

The book is just as it is described in the sub-title: it’s ‘a practical guide to Christian care’, in three parts. Part 1, ‘Suffering and the God who cares’, sets out the reality of suffering in this world and points us to the God who not only understands, but who can be trusted. According to Sims, Christian care aims to anchor the person in these truths as they deal with suffering. Part 2, ‘Biblical Foundations for Care’ explores how as God’s people we share life together in all its suffering and joy, and how we are called to love one another. It then looks at what makes our care Christian, and finally turns to how Christian care can be structured across the church. Part 3 is about Christian care in action, with lots of very practical guidelines for visiting people, finishing with the specific context of visiting people in hospital.
Sims has achieved what she has set out to achieve: a practical guide to Christian care which is also well grounded theologically, and not afraid of using insights from the helping professions. This work would be useful for a care team in the local church as a basic training tool, or for any Christian keen to be better equipped for caring.

I think the title ‘Christian care’, rather than ‘pastoral care’, is helpful in practice, especially when the term ‘pastoral care’ is too open to the misunderstanding that all or most pastoral care should be done by the pastor. Also, as Sims points out, it helps us to hold onto the distinctiveness of Christian pastoral care, when the term is often used of general pastoral care in hospitals and schools and other settings.
This is a balanced book, encouraging the use of the Bible and prayer in Christian care while also underlining how we demonstrate our love by the way we listen, are sensitive to people’s needs and provide practical care and support. The practical section, the last section of the book, covers some areas that those who are new to Christian care will find helpful—everything from how you might prepare to visit someone, what you need to keep in mind with hospital visits, to what to review when you come back, including discussing and praying about this with your team so you are encouraging each other in the work.

Overall this is a good and useful book. At times I wanted a bit more depth, but as a basic tool it is great. I especially appreciated the reminders about the importance of listening as a way of demonstrating love. These were repeated throughout the book, and I think Sims is right to imagine that we need to be reminded to listen. Her repeated reminders helped me finally to hear what she is saying, and—hopefully—correct the tendency to come up with a quick answer, seeking to solve people’s problems. (See pages 66-68 and 92-93 on listening).

Chapter 8 on the body of Christ working together gave a helpful basic outline and description of how a church could provide structure to the ministry of caring. I’m always struck by how Christian care happens (without much organisation by a leader) as people are motivated by God’s grace in their lives to reach out to love and care for others. Much of this is encouraged and furthered through small group ministry in a church. However, when circumstances are overwhelming or someone has long term needs, they may need additional care that’s part of a more structured and planned approach, including a care team of people who provide care at various levels and care leaders who co-ordinate care and who equip people for this ministry.

Together Through The Storm will help the reader to grow in their capacity to care for others, especially if Christian care is either new to them, or they need some basic training or a refresher on the basics of Christian care. Chapter 8 will also help pastors who have not thought through how to structure Christian care in a church, by providing a basic structure and description of that structure. Finally, there is a helpful reflection at the end of the book about how pain and suffering is often ‘where the real work of life takes place’, and thus how God uses our own pain and suffering to change us for the better and make us better carers. That’s something every pastor or Christian carer ought to reflect on and give God thanks for, whether we read this book or not.

Roger Morey, WA.

All Things Made New
Writings on the Reformation
Diarmaid MacCulloch, Penguin, 2017 

Alongside his larger works on various aspects of the Reformation, MacCulloch has also written smaller pieces, book reviews, and occasional lectures. Some of these are gathered together in this volume. He has a few themes which run through the collection. His common sub-theme of sexuality is a very minor part of this book. One of the bigger ones is his crusade against the rewriting of Reformation history by the Oxford Movement

The first part concerns the Reformation in Europe. He has excellent chapters on Calvin, the Virgin Mary, Angels, the Spanish Inquisition and a very thoughtful book review of John O’Malley’s Trent: What happened at the Council. He regards this as the best history of the Council yet written.

The English Reformation is the second part and includes chapters on Tudor image making, Henry VIII, Tolerant Cranmer, the Prayer Book, the two Tudor Queens, and the King James Bible. A lot of helpful and new insights in all of this.

The third part is a look back at the English Reformation. It includes a number of chapters critical of modern studies on the Reformation. He critiques what he calls the “hegemonic narrative” of the twentieth century. The hegemony was Anglican – but specifically High Church Anglican. There had once been another narrative, the Evangelical Anglican Narrative but this had been lost in the Victorian era. So the “adherents of the Oxford Movement, or the wider world of Anglo-Catholicism, were dominant in the practise of religious history at university level ...” (240). This first chapter provides an excellent overview of the progress of historiography in the last century. McCulloch gives an example of the mythology of some history by recounting research into the removal of rood screens in certain parts of England. 30 – 40% disappeared in Norfolk churches in the nineteenth century, and 40-50% in Dorset, the work of High Churchmen who wanted the congregation to be able to see the consecration on the High Altar.

He has a similar critique of Thomas Cranmer’s biographers. Perhaps the best chapter is the 42 page essay on Richard Hooker, and the various people who hijacked him for their own purposes, not least John Keble. This chapter I think is worth buying the book for.

MacCulloch’s penultimate chapter concerns two reformation myths. He calls it a cautionary tale. One concerns the sermon Cranmer preached at Edward VI’s coronation where he referred to the King as like King Josiah. The other is the story of Queen Elizabeth berating the dean of St Paul’s for giving her a copy of the Book of Common Prayer adorned with devotional pictures. MacCulloch, says neither of these things happened although they have become part of the legend of the Reformation.

His last chapter is a potted summary of the history of Anglicanism underlining that it is really a Reformation church, but that in the face of too much dogmatism, it should be recognised as a “trial-and-error form of Christianity”. And we should keep on debating in public and allow ourselves to change.

One doesn’t need to agree with everything MacCulloch says to benefit from his many helpful insights and research. One of the great benefits of his writing is that he has challenged the narrative that the Reformation in England didn’t really happen. And has provided lots of new evidence not just that it did, but what actually went on between 1533 and now.

This is a fascinating book and worth reading. It also contains eight pages of colour plates with important images to go with the text.

Dale Appleby, WA


People of the Risen King:
A History of St Jude’s Carlton, 1866-2016
Elizabeth Willis, St Jude’s Anglican Church, Carlton, 2017 

Encouragement and gratitude to God and his faithful servants: it was with these emotions that I closed this skilful interweaving of church and society through 150 years at St Jude’s Anglican Church in Carlton. Carlton’s socio-economic conditions and demography, clerical and lay personalities, theological emphases, liturgical practice, the Melbourne Diocese, and national and international affairs are colourfully integrated. Through testing times, diverse personalities and ever-changing ministries, the life and mission of the ‘People of the Risen King’ at St Jude’s Carlton is brought to life. Carlton larrikins blocking the entry of worshippers, the decline in attendance following the First World War, the depression, bulldozing to ‘clear the slums’, the building of Housing Commission estates, the opportunity to welcome New Australians, university ministry, discipleship training, parish partnerships, new congregations and relations with the Diocese of Melbourne: throughout it all we see the faithfulness of men and women to the work of God.

The ethos of the times is well captured. By way of example, the loss of faith following the First World War is highlighted: ‘subdued and grieving at the end of a horrible war when people were picking up the pieces and trying to make sense of a world where old certainties about progress and security had been shaken’ produced stark challenges for the church. A ‘Come to Church Sunday’ in 1919 seemed to miss the mark when it ‘exhorted people to go to church because it was a good thing to do, because it was a duty owed to God, and because their mothers would be pleased!’

Anecdotes tell amusing incidents and memorable characters. Vicar Lance Shilton in the early 1950s was challenged at his first Women’s Guild meeting: ‘We’ve heard that you don’t believe in gambling. We want a “yes” or “no” answer. Can we have raffles at our fete?’ The vicar concluded his ‘no’ with, ‘I am confident that by not having raffles at the next fete, you will make more money than you would ever have made before.’ The President replied, quick as a flash, ‘Would you like to bet on that?’ This reader could not help but laugh!
The parish’s social work encompasses the ‘free seats’ of the nineteenth century and the Debt Centre of the twenty-first century: a wide embrace of society that is at no time loosened.

In the 1890s wealthier people moved away from Carlton and the Depression hit Carlton and the parish hard. ‘In the winter of 1892 St Jude’s began a twice weekly soup kitchen . . . On one Wednesday seventy-six families representing over 300 people were provided with forty gallons of soup . . . and 140 loaves of bread, as well as tea, sugar and a large quantity of clothing.’ These impacts of changing demographics bring their own demands to parish priorities and possibilities. Hardly imaginable in 1866 would be the translation of sermons into Mandarin and Farsi in 2015!

The issue of liturgical changes and their cost to parishioners and clergy is not avoided nor the struggle to settle the culture of a congregation—and indeed of the parish. Would a congregation’s services have robed clergy, hymns, public prayer, charismatic expression, expository sermons? Would it be family/children friendly, welcoming to the outsider, have lay or staff leadership or some combination thereof? (And all in ninety to a hundred minutes.) Change is costly: the cost not always appreciated. A gracious and poignant reflection in 2004 from a now senior member runs: ‘Us young things took little notice of the cost of all this to the older parishioners, who had continued faithful through the hard times, and to whom we owed the continued existence of the church. We failed to respect the work of the Spirit of God amongst them.’

Insight is given to the significance of the gifting and emphases of the clerical leadership on the life and ministry of the parish. I appreciated the honesty of the personal challenges faced by clergy and the conflict within the life of the parish. In particular, conflict between staff is acknowledged without assigning blame or descending into a ‘tell-all’ narrative. This history is no hagiography, and praise be to God for that!

Photos add to the narrative. After viewing the impressive 1905 St Jude’s Football Team, I looked in vain for recent vicars Boan, Adams and Condie in the football team pose of crossed arms, attired in football shorts and sleeveless footy jumper!

A deftly placed photo of a fully robed bishop, robed vicar, two women wardens in smart casuals and a male warden in shorts and thongs, delightfully illustrate the Vicar’s words to the 1988 AGM, ‘I think that St Jude’s still retains a great deal of its off-beat, imaginative and risk-taking style. It is still fun to be part of and, despite the apparent order and sameness of our life, the erratic, the irregular and the very funny still occurs!’
The relationship between St Jude’s and the diocese of Melbourne is honestly traced with its ups and downs - and current healthy state.
The irony of writing of the seemingly endless struggle to maintain the parish buildings fit for purpose at the very time it is uninhabitable due to a deliberately lit fire in 2014 is not lost on the author. A multimillion dollar building project is currently underway.

This truly is a stimulating read! Do leave time for reflection along the way, for this history is a reminder that through the changing circumstances of parish and societal life the church is the ‘People of the Risen King’. Thank you, Elizabeth Willis, for your fine work in bringing this parish history to us, and to the faithful saints of St Jude’s Carlton. Copies are available via St Jude’s website. An insightful and inspiring history!

Bishop John Harrower, Vic.