Movie Review: The Book of Clarence by Jeymes Samuel

Film cover of Book of Clarence

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

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

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

Review: Digital Minimalism by Cal Newport

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

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

Review: Ethics In Ancient Israel by John Barton

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

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

Review: The End of Sexual Identity by Jenell Paris

In her book, The End of Sexuality Identity, Jenell Paris has an admirable goal, but one that is not without problems. Paris wants to counter unfair judgment of gay people by doing away with sexual identity labels for everyone. Yet some use this same idea to argue that reference to oneself as “gay” or “lesbian” is always wrong—even if one is predominantly attracted to the same-sex. A significantly harmful aspect of the ex-gay movement was/is the deceptive phrase “I am no longer gay,” often stated despite continued same-sex attraction. Participants were counseled to only acknowledge an identity in Christ, leading to the false impression that their sexual orientation had changed. Conservative politicians have used these testimonies to fight basic civil rights for gay people (employment, housing, services), claiming that being gay is a choice. Using Paris’s book as a backdrop, I discuss the problem of trying to eliminate sexual identity.

Paris is concerned about the moral superiority that many straight Christians have that cause them to judge those who are gay. She believes the categories “heterosexual” and “homosexual” are unhelpful constructs that create unnecessary division between groups of people. Paris proposes an end to sexual identity. By refusing to take on a label of straight or gay, she hopes to level the playing field as each of us considers the other first and foremost as a human being created by God. Paris, a professor at Messiah College, tells her students that she is not heterosexual—even though she recognizes that her sexual identity is apparent (she is married with children, etc). She argues that she does not want to be heterosexual because she does not want a life of privilege in which other people are marginalized.

Movie Review: Noah by Darren Aronofsky & Ari Handel

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

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

Review: The Bible Made Impossible by Christian Smith

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

What is Biblicism?

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

Review: The Bible Tells Me So by Peter Enns

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

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

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

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

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