Ed Gallagher, The Book of Daniel: Explorations in Christian Scripture (Florence, AL: Heritage Christian University Press, 2024)

Although many view the book of Daniel as a blueprint for what will happen in the End Times, I don’t think Daniel intended to write it. He had something more pressing to attend to.

If we accept that Daniel was written by the real Daniel in the 6th century BCE, or that Daniel wrote Daniel in the 2nd century BCE, the difference is not that significant. In both cases, the prophet acts as a prophet, i.e., to speak on behalf of God. He wants to bring this message to the people:
Things are not going to get better immediately.
God is in control.
Human rulers are not in control.
God has a plan for bringing an end to sin.
It is “a book about conformity, and the resistance to it.” (chapter 1) The oppression is so great that people lose faith in God. They think God is not in control. The prophet admonishes the people to remain faithful to God, regardless of the circumstances.

The story in Daniel is about the Babylonian Empire. Jews were captured and exiled when the Babylonians destroyed Jerusalem and the temple.

The background may be the Greek Antiochus IV Epiphanes, who oppressed the Jews so hard in the 2nd century BCE.

When Revelation employs the images and motifs from Daniel, it serves a similar purpose, namely, to offer hope and encouragement to those who are suffering. Isaiah, Daniel, Ezekiel, Zechariah, Matthew 24, and Revelation dealt with their only historical situation. They use the same kind of language and motifs, but they refer to different people and different times.

Therefore, people often miss the point when they seek a blueprint of God’s end-time timeline in these prophecies. Prophecies do not function thus in OT and NT. Apocalyptic language is used in these prophecies, and literal interpretation won’t work. Numbers are symbolic and figurative, be it Four or Seven, Ten, or Seventy. Dreams and visions might not have counterparts in real life. “The identity of the four kingdoms is irrelevant.” (chapter 1) “The characteristics of these kingdoms remain true for all kingdoms all over the world throughout time.” (chapter 7) “From the perspective of Daniel and Babylon, the kingdom of God is not only future but already present.” (chapter 1)

In short, “It is not the nature of biblical prophecy to give a literal account of events before they take place.”

St Therese of Lisieux by Those Who Knew Her: Testimonies from the Process of Beatification, ed. and trans. by Christopher O’Mahony O.C.D.(Hungington, IN: Our Sunday Vistor, 1975.)

This is the second book I have read on St Therese of Lisieux. I found her life appealing. Her simplicity and humility are my example. Having read her story told by herself, it would be good to read how others see her. We all know that our own perception is not necessarily what others perceive us to be.

I just highlighted several observations on the Life of St Therese of Lisieux by others.

“…she never permitted them [the novices] to criticise sermons or conferences. It was not that she thought all priests spoke equally well, but she could not bear for people to dwell on the shortcomings of their preaching.” (p. 38)

“It was in the ordinary details of community living that she sought, and found, these opportunities for acts of charity.” (p. 44)

“Though naturally very sensitive and affectionate, she was very reserved in external signs of affection and her manner imposed a certain respect.” (p. 51)

“Generally speaking, the Servant of God did not attract any attention during her lifetime. Her virtue consisted principally in doing the ordinary things extraordinarily well.” (p. 103)

“To become introverted is to sterilise the soul; one must turn hastily to works of charity.” (p. 129)

“She had great respect for God’s word, and would not allow herself even the slightest criticism of a mediocre sermon.” (p. 192）

“I don’t believe in eternal life; I think that after this life there is nothing. Everything has disappeared on me, and I am left with love alone.” She spoke of this state of soul as a temptation; yet she seemed always so calm and serene.” (p. 195)

“Be very careful; our ‘little way’ could be mistaken for quietism or illuminism if it is badly explained.” “People must not think that our ‘little way’ is a restful one, full of sweetness and consolation. It’s quite the opposite. To offer oneself as a victim to love is to offer oneself to suffering, because love lives only on sacrifice…” (p. 236)

“It is not Mother Prioress that you love; it is yourself. When one really loves, one rejoices to see the beloved person happy. If you loved Mother Prioress for her own sake, you would be glad to see her finding some pleasure at your expense. Since you think she found you less pleasant to talk to than someone else, then you should not be hurt when you appear to have been passed over.” (p. 239)

While in this predicament I was troubled one day about something to do with purity, and I decided to broach the matter to Sister Therese. “I’m afraid you won’t understand anything about my problems,” I said. She smiled and replied: “Do you think purity is a matter of being ignorant of evil? You needn’t be afraid to tell me anything you want to; nothing will surprise me.” After she had comforted me and restored my peace of soul, she made this admission: “There is only one thing that I have not experienced, and that is what is called pleasure in this matter.” And another time this person who was so pure said to me: “When I am alone, whether it is getting up or going to bed, I am always very careful to be as modest as if I were in the presence of others. After all, am I not always in the presence of God and of his angels? This modesty has become such a habit with me by now that I would be incapable of behaving otherwise.” (p. 247-48)

Benjamin L. Merkle and Rober L. Plummer, Greek Word Studies for Everyone: An Easy Guide to Serious Study of the Bible. Brentwood, TN: B&H Academic, 2025.

This book is basic, but its topics are very important.

For those who have some Greek, the greatest temptation is to think that they have the key to unlock the secrets of the Bible. Knowing some Greek may help in understanding more of the biblical message, but it can be dangerous, too. Just like AI, knowledge about Greek should be handled with care. One should be aware of its usage, how to use it, and its limitations.

Chapter 2, “Word Studies can be Dangerous,” is a must-read especially nowadays, when you can find decent websites that give you basic information about any given Greek word in the Bible. Suppose one word has ten meanings; it does not mean that all meanings are there when the word is used in a particular passage in the Bible. Context determines the reading. Context means more than literary context. It also means the time frame of the passage, because we all know languages change, and Greek is no exception.

Chapter 7 proposes a template for word study, which should be helpful when one has some knowledge of Greek and access to basic tools, etc.

Case studies, such as agape vs. phileo, and examples like those in Comos and James 1:5 on prayer, are very helpful. The tools recommended are up-to-date. The methods and processes are sound and standard.

All in all, Greek is a tool. If it makes one feel pride and judgmental, it brings more harm than good. Liars who know Greek and lead people away from faith should be judged severely by God.

Thomas Merton, The Seven Storey Mountain. New York: Harcourt Brace Jovanovich, 1948.

My mentor and friend introduced Merton to me a long time ago. However, I began reading his books only months ago.

The Seven Storey Mountain was Merton’s autobiography. The title of the “Seven Storey Mountain” may come from Dante Alighieri’s Purgatorio, where each terrace corresponds to one of the seven deadly sins. (Probably not from the Seven Mountains of Revelation 17, and definitely not from the so-called Seven Mountains Mandate.) Merton recalled the idea of getting baptized and said: “I was about to set foot on the shore at the foot of the high, seven-circled mountain of a Purgatory steeper and more arduous than I was able to imagine, and I was not at all aware of the climbing I was about to have to do.” (p. 221) The book ended when he was formally accepted into the Order of Cistercians of the Strict Observance as a Trappist monk. Merton’s father was an artist from Christchurch, New Zealand. His mother went to the Quakers. His mother died when he was very young. And his father was painting everywhere and often was not home. He did bring him along from time to time, so he was educated in France and in England. Somehow, he was sensitive to desolation, emptiness, and abandonment. He was educated at the University of Cambridge and Columbia University. I guess his conversion to the Catholic faith draws the attention of many readers, including me. How on earth did someone who could live well in the secular world give up all and become a monk? That’s the interesting part. Merton’s later life was somewhat controversial, especially his embracing Eastern religions, but this is not included in this book.

He read the Bible in Latin. It was the interior peace that he found in the Bible and the holy places that drew him into Catholicism. However, he was interested in mysticism and Eastern mysticism. His definition of mystical life is “the life of sanctifying grace and the infused theological virtues and the gifts of the Holy Ghost­.” (p. 229) But he had a high view of the Scriptures: “God often talks to us directly in Scripture. That is, He plants the words full of actual graces as we read them, and sudden undiscovered meanings are sown in our hearts, if we attend to them, reading with minds that are at prayer.” (pp. 293–94)

He lived a contemplative life. “First comes the active life (practice of virtues, mortification, char­ity) which prepares us for contemplation. Contemplation means rest, suspension of activity, withdrawal into the mysterious interior solitude in which the soul is absorbed in the immense and fruitful silence of God and learns something of the secret of His perfections less by seeing than by fruitive love. Yet to stop here would be to fall short of perfection. According to Saint Bernard of Clairvaux, it is the comparatively weak soul that arrives at contemplation but does not overflow with a love that must communicate what it knows of God to other men.” (p. 415)

He had a very high view of St. Thérèse of Lisieux: “She kept everything that was bourgeois about her and was still not incompatible with her vocation… [she was] the greatest saint there has been in the Church for three hundred years–even greater, in some respects, than the two tremendous reformers of her Order, St. John of the Cross and St. Teresa of Avila.” (355–56)

Merton is famous for his writings on spirituality and interfaith dialogue. I am not a big fan of interreligious dialogue, because there are fundamental differences between religions that will never be settled. For example, does a Creator exist? A Zen Buddhist and a Christian will disagree with one another. I think, but I am not so sure now.

As to spirituality, it is more than feeling good in the nature. True spirituality must be seen in how one views God, his life, his family and friends, and the world. Nature, contemplative life, and life in a monastery may shape one’s spirituality. However, at the end of the day, spirituality is not just between you and God.

Nijay K. Gupta, A Beginner’s Guide to New Testament Studies. Grand Rapids, MI: Baker Academic, 2020.

Gupta selected 13 topics in New Testament Studies and outlined different scholarly opinions on each topic. He is even-handed and gives some points for thoughts as concluding remarks on each topic. The topics are:

1. The Synoptic Problem
2. The Historical Jesus
3. The Fourth Gospel and History
4. Jesus and Paul
5. Paul’s Theological Perspective
6. Paul and the Jewish Law
7. Interpreting the Book of Revelation
8. Pseudonymity and the New Testament Letters
9. The New Testament and the Roman Empire
10. Women in Leadership in the New Testament
11. Justification by Faith and Judgment according to Works
12. The Old Testament in the New Testament
13. The Application and Use of Scripture

This book is helpful for those who want to read about the history of interpretation on a specific topic and highlight the key differences between various views of interpretation. Gupta also provides a suggested reading list, which categorizes significant books on the subject into beginner, different perspectives, and advanced levels.

All essays are helpful; I am particularly interested in the topics of Pseudonymity and the New Testament Letters, and The Application and Use of Scripture. If I could use one word to describe the book, it would be “complicated.” When one says “the Bible says,” he had better qualify his words. But on the other hand, it makes biblical studies an interesting discipline. Can I find a good topic for a PhD? This is the question.

I have The Interpretation of the New Testament 1861-1986 by Stephen Neill and Tom Wright. Now this book is dated. But as a history of interpretation, it should still be readable.

David Instone-Brewer, Church Doctrine and the Bible: Theology in Ancient Context. Bellingham, WA: Lexham Press, 2020.

David Instone-Brewer is a Baptist minister and has a PhD from Cambridge. His expertise is in the Rabbinic background of the New Testament.

This book is a collection of short essays on theology. Instone-Brewer divides the theological topics into three parts: doctrines that divide, doctrines that confuse, and doctrines that matter. The categories are arbitrary and, of course, controversial. He does have his stance on all these topics. “Divide”, “confuse”, and “matter” are how others conceive these topics. For example, churches are divided on baptism, confused on original sin, and the doctrine of the Trinity does matter. One can shuffle the topics into other categories, and the result may probably be the same.

He begins by pointing out that the discipline of biblical studies is different from theology. Biblical studies focus more on the text, whereas theology focuses more on the development of how ideas have been conceived. And he argues to allow knowledge of the original context of Scripture to inform the doctrine, which he attempts to do in every essay.

For some reason, I am always interested in the topic of the Rapture. He mentions an episode that he experienced: “In 1981, for example, the tenth nation joined the European Union – a thrilling match to the number of horns on Revelation’s beast (Rev 17:12).” I still remember this event, and I thought the End of the World would come immediately. Of course, the End did not come then. People then begin searching for new candidates, and published new books and now, YouTube videos. The 神棍 always makes sensational “prophecies” to make money, without studying the context and the background of the text. I think prophecy is more about promise than prediction, more about comfort than fear, unlike the modern day self-proclaimed prophets.

I find his essays on original sin and hell are interesting. And the topics in the section of Doctrines that Matter are excellent. The topics there are selected based on the sermons in Acts.

These days, YouTubers become prophets and theologians. Sensational videos replace sensible and serious work in theology. Woe to those who are addicted to YouTube sensational “prophets.”

今天讀完了St. Thérèse of Lisieux 的 The Story of a Soul, 開卷三個月，今天才讀畢。說實在的，讀的時候有點眼濕濕。

聖小德蘭是法國 Carmelite 修女，過的是隱修院的生活，終年24歲。The Story of a Soul 其實是她寫給院長的信，可視作自傳，另外也收錄了她給其他人的信。

聖小德蘭出身虔誠的天主教家庭，父親本想修道，但因為拉丁文不濟，被摒門外。婚後育有九名兒女，四名早夭，其他的都做了修女。

聖小德蘭在信中表達的信仰十分單純，在日常小事上實踐信仰，不外乎愛、包容、寛恕、服事… 我估這正是她吸引人的地方。太多的神學理論，只是眩人眼目；希奇古怪的神醫預言，或能引人入勝，但終究是微末小節，而且假的不少。

聖小德蘭「晚年」病痛纏身，但仍堅持盼望。聖保羅說:
2 Cor 12:9 … “My grace is sufficient for you, for power is made perfect in weakness.” So I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. 10 Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ, for whenever I am weak, then I am strong.(NRSVUE)

我覺得，聖小德蘭比那些神棍先知更接近上主。

Michael Bauman, Pilgrim Theology: Taking the Path of Theological Discovery. Grand Rapids: Zondervan, 1992.

Someone suggests that this book, like Helmut Thielicke’s A Little Exercise for Young Theologians, is a must-read. Well, I bought and read Thielicke’s book, but I forgot about it, having read it decades ago. My impression is that Bauman’s book is more understandable and quite amusing.

In the first part, he argues against “Fortress Theology.” In other words, he criticizes indoctrination and argues for education, that is, a journey of discovery which evaluates ideas with intense scrutiny and critique. “In short, we ought to be biblical, skeptical, objective, and tolerant.” (p. 28)

In the second part, he argues for contextualization. He criticizes people who make Christ in their image. He says Thomas à Kempis reduced Christ into “a medieval monk.” (p. 83)

In the third and final parts, he criticizes Freudian, Marxist, Reader’s response, and Feminist theology. The most helpful part, in my opinion, is his critique of the unhealthy zeal for eschatology.

• Such books only nourish our taste for the sensational, not hunger for God and godliness.
• People often see the Bible as a railroad timetable of things to come. “Reading Matthew 24 and Revelation 6 as if they were tomorrow’s newspaper headlines and the New York Times as if it were a biblical commentary by F. F. Bruce or B. F. Westcott.” (p. 220)
• Modern state of Israel “eschatology has nothing to do with it.” (p. 220)
• “Only later did I learn the hard and humbling lesson that virtually every generation in Christian history thought of itself as the last, and that in every instance it was wrong. How could I escape that fate?” (p. 220)

The Bible clearly says, “the kingdom of God is not coming with things that can be observed.” (Luke 17.20) Even Jesus himself does not know the time. (Matthew 24.36) Yet so many YouTubers make money by so-called prophesying on the End times, and so many followers take the bait. They must be smarter and know better than Jesus. They think.

Edith Stein: The Life of a Philosopher and Carmelite (Washington, D.C.: ICS Publications, 2005)

This book is the third biography of the Carmelite nuns that I have read recently. If St. Thérèse of Lisieux demonstrated that mystical faith could be practical and apparent in small services in daily life, St. Teresa Benedicta a Cruce showed that mystical faith could also be philosophical on the other end of the spectrum.

St. Teresa Benedicta of the Cross had been a star in philosophy before she became a nun. She was a student and assistant of Husserl, the German philosopher who established the school of phenomenology. She wrote her doctoral thesis under Husserl and was awarded the highest honor. She helped Hersserl organize his manuscripts. Heidegger helped her in the process.

Nevertheless, because she was a female, and later because she was a Jew, she did not get a teaching post at the University. She was not a religious person at all. But one day she randomly picked a book and read the biography of St Teresa of Ávila. She was captivated by the book and read it in one sitting. When she closed the book, she exclaimed, “That is the truth!” Very soon, she was baptized, and joining the Carmelites seemed natural for her.

She continued her academic work after becoming a nun, especially in relating phenomenology and Aquinas’ theology, but the rise of Nazism prompted her to escape to Holland. However, she did not escape the fate of being gassed in Auschwitz. I cried while reading this episode. A nun seeking a contemplative life could only benefit society. How can someone like her hurt anyone?? Her strong faith in the Lord leaves an everlasting impact on the world, not only for Catholics but for anyone.

on Heidegger
his philosophy as “the philosophy of a bad conscience.” (p. 91)

on suffering
“If we are faithful and are then driven out into the street, the Lord will send His angels to encamp themselves around us, and their invisible pinions will enclose our souls more securely than the highest and strongest walls. We do not need to wish for this to happen. We may ask that the experience be spared us, but only with the solemn and honestly intended addition: “not mine, but Your will be done!” (p. 193)

Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity Press, 2002)

I was introduced to this book soon after it was published. I bought the book, but since I had no time to read it, I sold it. Only in recent months have I repurchased it and read it.

I have to confess that I don’t know much about Judaism. The shortcut to remedy is to consult study Bibles that use Jewish literature to illustrate the New Testament Text. Books such as the Zondervan Background Commentary, the IVP Background Commentary, and the Complete Jewish Bible are helpful. The Jewish Annotated New Testament, written from a Jewish perspective, is valuable too. Certainly, Strack-Billerbeck’s massive commentary also helps, if used according to its original purpose.

Oskar Skarsaune’s In the Shadow of the Temple is divided into four parts. It begins by describing the development of Judaism up to Jesus’ time. Then it describes the beginning of the church and the relationship between Jews and Gentiles. The third part is about the Jewishness of the early church, and ends with an epilogue in part four.

I read this book in preparation for the Bible class at the church. I find parts one and three most helpful. I chose four topics for the Bible class, namely, 1. JudaismS in the New Testament times; 2. Jewish roots of baptism; 3. Jewish roots of the Lord’s Supper; 4. Where Jews and Christians part their ways.

Still need to re-read the relevant portions.