What do you think?
Rate this book
Thinking Through Creation: Genesis 1 and 2 as Tools of Cultural Critique
Reading Genesis 1 and 2, we are tempted to see only problems to solve. Yet these two chapters burst with glorious truths about God, our world, and ourselves. In fact, their foundational doctrines are among the richest sources of insight as we pursue robust, sensitive, and constructive engagement with others about contemporary culture and ideas.
With deftness and clarity, Christopher Watkin reclaims the Trinity and creation from their cultural despisers and shows how they speak into, question, and reorient some of today’s most important debates.
With deftness and clarity, Christopher Watkin reclaims the Trinity and creation from their cultural despisers and shows how they speak into, question, and reorient some of today’s most important debates.
192 pages, Paperback
Published October 31, 2017
28 people are currently reading
224 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 17 of 17 reviews
October 4, 2023
Total schlock. Literally if Mitt Romney was a neo-Calvinist, he could not have written a worse book. It's like John McCain and Al Gore had a baby and his name was Christopher Watkin. Not original, not a close reader of almost any biblical text, and refusing to grapple with the great questions of our time (we get pages on environmentalism and how sexist Rome was, but nothing on homosexuality, abortion, divorce, or the other sins utterly destroying our countries) even as he styles himself a "Cultural Critic" in the mold of St. Augustine. Truly ridiculous. He belongs in Geneva of 2023, not of 1560. I can discern no connection with the real world, no imagination, no heart.
He has this whole thing he calls "Diagonalization" wherein he just takes two random dead guys that disagree (usually ancient Greeks or early modernists) and slaps a piece of tape at a diagonal angle between them showing how Christianity fulfills both of these things by redefining each term and meeting the hidden desires of each. It's an insult to the historic theologians and apologists of the faith. It's at best a neat apologist trick in casual conversation. It does not bear the mark of a deep thinker. Don't even get me started on how he uses the year of Jubilee.
To his credit, he does have his first chapter begin with a study of the Trinity. He made some interesting comments. Totally obscured by the rest of this book.
He has this whole thing he calls "Diagonalization" wherein he just takes two random dead guys that disagree (usually ancient Greeks or early modernists) and slaps a piece of tape at a diagonal angle between them showing how Christianity fulfills both of these things by redefining each term and meeting the hidden desires of each. It's an insult to the historic theologians and apologists of the faith. It's at best a neat apologist trick in casual conversation. It does not bear the mark of a deep thinker. Don't even get me started on how he uses the year of Jubilee.
To his credit, he does have his first chapter begin with a study of the Trinity. He made some interesting comments. Totally obscured by the rest of this book.
January 1, 2022
Chris Watkin is a leading scholar of French philosophy, which has had an immeasurable influence on contemporary Western culture. Thus, he is well-positioned to identify the broad themes shaping this culture. In Thinking through Creation, Watkin engages in “cultural critique,” identifying significant themes in contemporary culture and showing how the Biblical creation account addresses and critiques these themes. The book is intended to equip the reader for a similar style of cultural engagement, employing big patterns of Scripture, such as motifs and themes, in engagement with the big patterns of our culture. Watkin is convinced that a contemporary articulation of Christianity “must not only explain the Bible to our culture, but also explain our culture through the Bible. It must seek to discern what our culture looks like when viewed through the story, categories, assumptions, and ways of thinking that we encounter from Genesis to Revelation.”
This presuppositional approach to cultural engagement comes near to “what we might (somewhat inelegantly) call a biblical theory.” In the book, Watkin begins “to show how [a biblical theory] can talk incisively, authentically, and productively with other theories currently prominent in our culture” (pg. 8). With the term “theory,” Watkin connects this approach to the various “theories” that dominate the contemporary intellectual landscape, such as Marxist or feminist theory (or psychoanalysis, or deconstruction, etc.); “The idea of a theory here is that it “takes a critical view of society and adopts an ideological focus, typically associated with an emphasis on the analytical importance of sociohistorical context, and emancipatory agenda, and reflexivity.” The connection between a “biblical theory” and these other theories is that
they are telling us not merely what to think about or act on in the world, but how to act and think in relation to everything. They are not merely something to think about, but something through which to think about everything, in the sense of providing us with interpretive grids to make sense of the whole life, to know what is important and why, to know and feel what is praiseworthy and blameworthy, and what sort of action is appropriate to promote the former and resist the latter. (pg. 8)
Watkin sets out in this way, writing for ‘thinking Christians who want to see biblical truth shape all areas for their thought and life, and who want to understand, serve, and change our culture” (1). The book is built on the central conviction that “to explain the Bible to culture in which we live is not enough; we must also explain the culture in which we live in terms of the Bible” (1).
Chapter 2, the first body chapter, begins with the Trinity. Here Watkin introduces his recurring approach to cultural critique, showing how the Bible “diagonalizes” the false dichotomies of our culture. In this chapter, Watkin shows that the Trinity is not an embarrassment to Christians but a great strength. The Trinity diagonalizes the dichotomy contemporary philosophy draws between impersonal structures and unstructured persons, the choice between norms and will or necessity and contingency. Instead, “it is God’s character to be good, and that character gives normative structure to the universe.” Watkin argues that the Bible similarly addresses modern dichotomies such as the fact-value distinction, the one and the many, the identification of language with reality or the separation of the two, etc. The following two body chapters look at the creation of the universe and humanity. Watkin’s understanding of the intellectual trends of our culture is rich, and his application of Biblical themes in the creation narrative is spot on (for the most part).
In many ways, those familiar with Reformed thought in the 20th and 21st centuries, especially Reformed presuppositionalism, will find much that is familiar here. But, as observed by John Frame in the foreword, “Watkin carries this discussion further than have his predecessors.” Watkin gets contemporary intellectual culture, so he can identify and critique it better than most in this tradition. Some of his exegesis fails to compel, but this does not weaken the overall patterns he is working with. An assumption throughout is the enduring commission to be “paracreators,” as he puts it; that is, to fulfil the so-called “cultural mandate” from the creation narrative. The book is thus couched in the language of cultural transformation. I would argue that the Bible transforms the so-called “cultural mandate” across the canon and defines it from the beginning in a uniquely redemptive-historical way that doesn’t easily fit within the transformationalist paradigm. Rejecting this paradigm requires us to rethink what is the value of such cultural critique if it is not to reform and redeem the intellectual modes of our culture.
Nevertheless, Thinking Through Creation will be of immense value to students and others currently in the academy, who are confronted with these ideas and themes frequently. Watkins has questions throughout the book, especially at the end, intended to help such an audience identify patterns in culture and the Bible to continue such a critique. Watkin’s examples of cultural critique are at a level beyond what will be helpful in the average ministry context. Still, the model of identifying patterns of interpretation in the world and the Bible and critiquing the former by the latter is a helpful way for approaching many issues in church ministry and everyday Christian life. There is much in this book for many readers, so I commend it heartily!
This presuppositional approach to cultural engagement comes near to “what we might (somewhat inelegantly) call a biblical theory.” In the book, Watkin begins “to show how [a biblical theory] can talk incisively, authentically, and productively with other theories currently prominent in our culture” (pg. 8). With the term “theory,” Watkin connects this approach to the various “theories” that dominate the contemporary intellectual landscape, such as Marxist or feminist theory (or psychoanalysis, or deconstruction, etc.); “The idea of a theory here is that it “takes a critical view of society and adopts an ideological focus, typically associated with an emphasis on the analytical importance of sociohistorical context, and emancipatory agenda, and reflexivity.” The connection between a “biblical theory” and these other theories is that
they are telling us not merely what to think about or act on in the world, but how to act and think in relation to everything. They are not merely something to think about, but something through which to think about everything, in the sense of providing us with interpretive grids to make sense of the whole life, to know what is important and why, to know and feel what is praiseworthy and blameworthy, and what sort of action is appropriate to promote the former and resist the latter. (pg. 8)
Watkin sets out in this way, writing for ‘thinking Christians who want to see biblical truth shape all areas for their thought and life, and who want to understand, serve, and change our culture” (1). The book is built on the central conviction that “to explain the Bible to culture in which we live is not enough; we must also explain the culture in which we live in terms of the Bible” (1).
Chapter 2, the first body chapter, begins with the Trinity. Here Watkin introduces his recurring approach to cultural critique, showing how the Bible “diagonalizes” the false dichotomies of our culture. In this chapter, Watkin shows that the Trinity is not an embarrassment to Christians but a great strength. The Trinity diagonalizes the dichotomy contemporary philosophy draws between impersonal structures and unstructured persons, the choice between norms and will or necessity and contingency. Instead, “it is God’s character to be good, and that character gives normative structure to the universe.” Watkin argues that the Bible similarly addresses modern dichotomies such as the fact-value distinction, the one and the many, the identification of language with reality or the separation of the two, etc. The following two body chapters look at the creation of the universe and humanity. Watkin’s understanding of the intellectual trends of our culture is rich, and his application of Biblical themes in the creation narrative is spot on (for the most part).
In many ways, those familiar with Reformed thought in the 20th and 21st centuries, especially Reformed presuppositionalism, will find much that is familiar here. But, as observed by John Frame in the foreword, “Watkin carries this discussion further than have his predecessors.” Watkin gets contemporary intellectual culture, so he can identify and critique it better than most in this tradition. Some of his exegesis fails to compel, but this does not weaken the overall patterns he is working with. An assumption throughout is the enduring commission to be “paracreators,” as he puts it; that is, to fulfil the so-called “cultural mandate” from the creation narrative. The book is thus couched in the language of cultural transformation. I would argue that the Bible transforms the so-called “cultural mandate” across the canon and defines it from the beginning in a uniquely redemptive-historical way that doesn’t easily fit within the transformationalist paradigm. Rejecting this paradigm requires us to rethink what is the value of such cultural critique if it is not to reform and redeem the intellectual modes of our culture.
Nevertheless, Thinking Through Creation will be of immense value to students and others currently in the academy, who are confronted with these ideas and themes frequently. Watkins has questions throughout the book, especially at the end, intended to help such an audience identify patterns in culture and the Bible to continue such a critique. Watkin’s examples of cultural critique are at a level beyond what will be helpful in the average ministry context. Still, the model of identifying patterns of interpretation in the world and the Bible and critiquing the former by the latter is a helpful way for approaching many issues in church ministry and everyday Christian life. There is much in this book for many readers, so I commend it heartily!
August 21, 2024
Excellent book! Watkin does a wonderful job placing Genesis one and two in conversation with various modern philosophers.
December 16, 2017
Chris Watkin is a senior lecturer at Monash University in Melbourne, Australia. Watkin received an MPhil and PhD from Jesus College, Cambridge, and is the author of several books, including Phenomenology or Deconstruction? The Question of Ontology in Maurice Merleau-Ponty, Paul Ricœur and Jean-Luc Nancy (Edinburgh University Press, 2009), From Plato to Postmodernism: The Story of Western Culture Through Philosophy, Literature and Art (Bristol Classical Press, 2011), and Difficult Atheism: Post-Theological Thinking in Alain Badiou, Jean-Luc Nancy and Quentin Meillassoux (Edinburgh University Press, 2013). Most recently, Watkin has written a worldview masterpiece established upon some of the most well-known passages of Scripture—using Genesis 1-2 as worldview lenses to critique and inform cultural engagement.
Thinking Through Creation: Genesis 1 and 2 as Tools of Cultural Critique surfaced out of the realization that a full-orbed contemporary articulation of Christianity must not only explain the Bible to our culture but also explain our culture through the Bible (p. xiii). For Watkin, Thinking Through Creation provides readers “a vision of biblical doctrine not as a series of facts but as a framework for understanding any facts whatsoever, approaching the Bible not as story within reality but as the story of reality, and as the reality itself within which any other stories must necessarily exist” (p. 12). Watkin’s approach is threefold as he establishes his presuppositional structure in Genesis 1-2, including thinking our culture through (1) the Trinity, (2) the creation of the world in Genesis 1, and (3) the creation of humanity in Genesis 2. Watkin does much for the reader as he skillfully uncovers biblical patterns that penetrate many culturally constructed false dichotomies—deficient conflicts that emerge as the truth of Scripture, especially the foundational doctrines of Genesis 1-2, become lenses to analyze the world.
Thinking Through Creation is a fascinating volume. Watkin is a first-rate thinker and presents a clear and persuasive case for recognizing Genesis 1-2 as a vital passage for Christian worldview analysis. The approach is presented in a thoroughly Reformed manner and Watkin has done the reader a great service as he practically applies presuppositional thought to the subject matter. Watkin finds the Trinity to be the establishment of all relational endeavors that exist and does much to see the implications of such on all aspects of cultural engagement. Watkin has provided readers with a unique combination of thought-provoking content that is able shape how one views the world and accessibility which allows such shaping to be experienced far and wide. Thinking Through Creation: Genesis 1 and 2 as Tools of Cultural Critique by Chris Watkin is incredibly helpful and tediously informed, and readers will do well to listen. It comes highly recommended!
Thinking Through Creation: Genesis 1 and 2 as Tools of Cultural Critique surfaced out of the realization that a full-orbed contemporary articulation of Christianity must not only explain the Bible to our culture but also explain our culture through the Bible (p. xiii). For Watkin, Thinking Through Creation provides readers “a vision of biblical doctrine not as a series of facts but as a framework for understanding any facts whatsoever, approaching the Bible not as story within reality but as the story of reality, and as the reality itself within which any other stories must necessarily exist” (p. 12). Watkin’s approach is threefold as he establishes his presuppositional structure in Genesis 1-2, including thinking our culture through (1) the Trinity, (2) the creation of the world in Genesis 1, and (3) the creation of humanity in Genesis 2. Watkin does much for the reader as he skillfully uncovers biblical patterns that penetrate many culturally constructed false dichotomies—deficient conflicts that emerge as the truth of Scripture, especially the foundational doctrines of Genesis 1-2, become lenses to analyze the world.
Thinking Through Creation is a fascinating volume. Watkin is a first-rate thinker and presents a clear and persuasive case for recognizing Genesis 1-2 as a vital passage for Christian worldview analysis. The approach is presented in a thoroughly Reformed manner and Watkin has done the reader a great service as he practically applies presuppositional thought to the subject matter. Watkin finds the Trinity to be the establishment of all relational endeavors that exist and does much to see the implications of such on all aspects of cultural engagement. Watkin has provided readers with a unique combination of thought-provoking content that is able shape how one views the world and accessibility which allows such shaping to be experienced far and wide. Thinking Through Creation: Genesis 1 and 2 as Tools of Cultural Critique by Chris Watkin is incredibly helpful and tediously informed, and readers will do well to listen. It comes highly recommended!
September 29, 2024
Dit is een opvallend boek van een uitstekende docent – zo getuigen de opzet en structuur van het boek – en een academicus die gepokt en gemazeld is in de Franse wetenschapsfilosofie. W. positioneert zich klassiek-reformatorisch en biedt op basis van Genesis 1 en 2 een ‘funderend’ stuk denkgereedschap voor het begrijpen en beoordelen van de hedendaagse cultuur. Naast Calvijn en Augustinus zijn zijn inspiratiebronnen de theologie van John Milbank (1952-) en de apologetiek van Cornelius van Til (1895-1987).
Volgens W. bevat de Bijbel “not only a set of truths, stories, and doctrines, but also what we might call recurring structures, patterns, or shapes of thought.” (p. 3)
Hij begrijpt dat een allesomvattende ‘biblical theory’ niet-gelovige theorieën over God en mens argumentatief niet kan verslaan. Het kan echter wel als ‘story’ ingezet worden en dat moet ook, wil het christendom overeind blijven. De seculiere ‘all-encompassing theories cannot be argued against but must be out-narrated.’ (p. 10).
W. fundeert zijn christelijk-bijbels denken op twee doctrines die onlosmakelijk met elkaar verbonden zijn: ‘absolute-personality theism’ (p. 24v) en de triniteit (p. 33v). God is zowel absoluut als persoonlijk (het argument komt van Van Til) en de triniteit laat zien dat God van nature relationeel is (het argument komt van Milbank). De drie Personen bestaan in een eeuwige liefdesrelatie van geven en ontvangen, nog voordat de schepping bestond. Dit betekent dat liefde, relationaliteit en geven en ontvangen fundamentele kenmerken van de werkelijkheid zijn, omdat ze geworteld zijn in het wezen van God zelf.
W. werkt dit ‘funderend’ denken uit in onder andere deze drie punten: Het contrasteert met moderne filosofie: De nadruk op Gods absolute persoonlijkheid en de Drie-eenheid staat haaks op het impersonalisme dat veel moderne filosofie kenmerkt, waarin de ultieme realiteit wordt gereduceerd tot neutrale, onpersoonlijke krachten of principes.
Het biedt een basis voor ethiek: De Bijbelse God is niet alleen de schepper van de wereld, maar ook de bron van alle goedheid en moraliteit. Zijn karakter, gekenmerkt door liefde, rechtvaardigheid en trouw, vormt de basis voor een christelijke ethiek. Dit contrasteert met de subjectieve en relatieve ethiek die vaak voortvloeit uit een impersonalistisch wereldbeeld.
Het geeft betekenis aan de schepping: De Bijbelse schepping is niet willekeurig of betekenisloos. Integendeel, ze is geschapen door een God die een plan heeft met Zijn schepping en die Zichzelf openbaart door middel van Zijn schepping.
Kanttekeningen:
1. W. zegt te werken vanuit de tekst van Genesis 1 en 2, maar baseert zich voornamelijk op vroegkerkelijke dogma’s en teksten uit het Johannesevangelie en de eerste brieven van Petrus en Johannes. Dat kan ook niet anders voor wie start met een systematische theologie gebaseerd op trinitarisch denken en een relationeel godsbegrip. Deze werkwijze zadelt exegeten als E. Talstra (1946-) – die de primaire tekst als uitgangspunt nemen voor het theologisch redeneren – begrijpelijkerwijs op met een hoge bloeddruk (cf., ‘De bijbel als biografie van God en mensen’, 2024).
2. Het onderscheid tussen de Babylonische, Griekse en Hettitische scheppingsverhalen en Genesis 1 en 2 valt te nuanceren. Waar W. voornamelijk de verschillen benadrukt (goddelijk geweld en copulatie vs. het spreken van de echte God; p. 58-64), heeft het vergelijkend bijbelonderzoek juist het eclectische, gebricoleerde karakter van de eerste hoofdstukken van Genesis aangetoond. W. lijkt hier zijn bronnen en argumenten met enige vooringenomenheid te kiezen.
3. W.’s denktool is krachtig voor een culturele analyse, mits (!) je meegaat in de nogal massieve vooronderstellingen: God als trinitarisch, ‘absolute personal’ wezen. Dezelfde kritiek die Slavoj Žižek (1949-) geeft op Milbanks triniteitsdenken in ‘The Monstrosity of Christ’ (2011), geldt ook voor W.’s denktool. De christelijke God als fundering voor de wereld is een fantasie. Het werkt slechts voor degenen die daarin wensen mee te gaan. De theologisch-filosofische problemen die W. oplost in dit boek zijn slechts oplossingen voor de fantasieaanhangers. Dat is fijn voor binnenkerkelijke discussies – over de relatie wetenschap-geloof (evolutiedenken) en ethische onderwerpen (huwelijk en scheppingsorde), zaken die W. opvallend genoeg ook noemt – maar niet voor gesprekken met niet-gelovigen. Wellicht is een benadering via het kruis daar geschikter voor? Dan maar geen denkfundament … Het gesprek moet wel gevoerd worden, want hoe moet je anders de wereld ‘out-narraten’?
Volgens W. bevat de Bijbel “not only a set of truths, stories, and doctrines, but also what we might call recurring structures, patterns, or shapes of thought.” (p. 3)
Hij begrijpt dat een allesomvattende ‘biblical theory’ niet-gelovige theorieën over God en mens argumentatief niet kan verslaan. Het kan echter wel als ‘story’ ingezet worden en dat moet ook, wil het christendom overeind blijven. De seculiere ‘all-encompassing theories cannot be argued against but must be out-narrated.’ (p. 10).
W. fundeert zijn christelijk-bijbels denken op twee doctrines die onlosmakelijk met elkaar verbonden zijn: ‘absolute-personality theism’ (p. 24v) en de triniteit (p. 33v). God is zowel absoluut als persoonlijk (het argument komt van Van Til) en de triniteit laat zien dat God van nature relationeel is (het argument komt van Milbank). De drie Personen bestaan in een eeuwige liefdesrelatie van geven en ontvangen, nog voordat de schepping bestond. Dit betekent dat liefde, relationaliteit en geven en ontvangen fundamentele kenmerken van de werkelijkheid zijn, omdat ze geworteld zijn in het wezen van God zelf.
W. werkt dit ‘funderend’ denken uit in onder andere deze drie punten: Het contrasteert met moderne filosofie: De nadruk op Gods absolute persoonlijkheid en de Drie-eenheid staat haaks op het impersonalisme dat veel moderne filosofie kenmerkt, waarin de ultieme realiteit wordt gereduceerd tot neutrale, onpersoonlijke krachten of principes.
Het biedt een basis voor ethiek: De Bijbelse God is niet alleen de schepper van de wereld, maar ook de bron van alle goedheid en moraliteit. Zijn karakter, gekenmerkt door liefde, rechtvaardigheid en trouw, vormt de basis voor een christelijke ethiek. Dit contrasteert met de subjectieve en relatieve ethiek die vaak voortvloeit uit een impersonalistisch wereldbeeld.
Het geeft betekenis aan de schepping: De Bijbelse schepping is niet willekeurig of betekenisloos. Integendeel, ze is geschapen door een God die een plan heeft met Zijn schepping en die Zichzelf openbaart door middel van Zijn schepping.
Kanttekeningen:
1. W. zegt te werken vanuit de tekst van Genesis 1 en 2, maar baseert zich voornamelijk op vroegkerkelijke dogma’s en teksten uit het Johannesevangelie en de eerste brieven van Petrus en Johannes. Dat kan ook niet anders voor wie start met een systematische theologie gebaseerd op trinitarisch denken en een relationeel godsbegrip. Deze werkwijze zadelt exegeten als E. Talstra (1946-) – die de primaire tekst als uitgangspunt nemen voor het theologisch redeneren – begrijpelijkerwijs op met een hoge bloeddruk (cf., ‘De bijbel als biografie van God en mensen’, 2024).
2. Het onderscheid tussen de Babylonische, Griekse en Hettitische scheppingsverhalen en Genesis 1 en 2 valt te nuanceren. Waar W. voornamelijk de verschillen benadrukt (goddelijk geweld en copulatie vs. het spreken van de echte God; p. 58-64), heeft het vergelijkend bijbelonderzoek juist het eclectische, gebricoleerde karakter van de eerste hoofdstukken van Genesis aangetoond. W. lijkt hier zijn bronnen en argumenten met enige vooringenomenheid te kiezen.
3. W.’s denktool is krachtig voor een culturele analyse, mits (!) je meegaat in de nogal massieve vooronderstellingen: God als trinitarisch, ‘absolute personal’ wezen. Dezelfde kritiek die Slavoj Žižek (1949-) geeft op Milbanks triniteitsdenken in ‘The Monstrosity of Christ’ (2011), geldt ook voor W.’s denktool. De christelijke God als fundering voor de wereld is een fantasie. Het werkt slechts voor degenen die daarin wensen mee te gaan. De theologisch-filosofische problemen die W. oplost in dit boek zijn slechts oplossingen voor de fantasieaanhangers. Dat is fijn voor binnenkerkelijke discussies – over de relatie wetenschap-geloof (evolutiedenken) en ethische onderwerpen (huwelijk en scheppingsorde), zaken die W. opvallend genoeg ook noemt – maar niet voor gesprekken met niet-gelovigen. Wellicht is een benadering via het kruis daar geschikter voor? Dan maar geen denkfundament … Het gesprek moet wel gevoerd worden, want hoe moet je anders de wereld ‘out-narraten’?
March 25, 2021
This is an odd but excellent book. I wholehearted endorse what the author is seeking to achieve. The goal of the book is to encourage the follower of Jesus to transform the way we think by the fundamental truths in God’s word. In this book, he concentrates on the trinity and the creation. Too often Christians are wanting to transform our faith by the trends in our current society, which ends up creating a poor, or even false version of Christianity. Instead, the author encourages us to use God’s truth as a filter to see through the main false dichotomies that are thrust upon us, and to see that the biblical way of thinking provides a third way (the author coins the word diagonalisation) that bridges the claimed dichotomy. One example of this from the book is the question of what is man? The answer from our culture will either be: just another animal, or: the centre of everything. But, because we are made in God’s image through creation, we know that we are more significant than “just another animal”, but also significantly less than “the centre of everything”. Thus, the biblical doctrine of humankind being created in God’s image provide a healthy and balanced answer to the question. The author finishes the book by encouraging readers to investigate other ways that thinking through creation will adjust the way we interact with our culture according to our own disciplines.
March 7, 2022
This book is excellent!
It stretched me, but it is written in a succinct, clear and accessible way.
Taking Genesis 1&2, looking at the doctrines of creation and trinity, Watkin looks through that lens at the patterns in culture and the points of connection or difference.
A really valuable tool for engaging culture in the gospel in ways that both resonate with culture, but are also biblical.
I highly recommend this for pastors, students, and any Christian wanting to share the gospel in a biblical and engaging way.
It stretched me, but it is written in a succinct, clear and accessible way.
Taking Genesis 1&2, looking at the doctrines of creation and trinity, Watkin looks through that lens at the patterns in culture and the points of connection or difference.
A really valuable tool for engaging culture in the gospel in ways that both resonate with culture, but are also biblical.
I highly recommend this for pastors, students, and any Christian wanting to share the gospel in a biblical and engaging way.
October 5, 2022
I fully agree with what Dan Strange says in his review of this book that it is indeed 'just brilliant'. Avoiding any of the endless debates about the concept of Imago Dei and what do the days mean in Chapter 1 and 2 of Genesis. Watkin demonstrates how a lot of our cultural dichotomies are Diagonisalized and subversively fulfilled in a biblical worldview. For the Christian who believes the bible speaks to all of life and wants to be serious in thinking through what our cultural engagement should look like, this is the place to start
February 3, 2023
Watkin just wrote a comprehensive “biblical theory,” explaining how the Bible tells a better story than any of the other philosophies or religions of the world, and how we can explain the culture in light of the Bible’s narrative. I’m going to have to read it. This short prelude/prologue is incredibly rich, placing the first two chapters of Genesis in dialogue with current ideas about science, identity, autonomy, ecology, and more. Just an incredibly rigorous, deep, helpful book. Recommended for anyone in ministry, or any Christians who want to be active in the marketplace of ideas.
July 19, 2022
An excellent text to equip the reader to explain culture through the Bible, as well as explain the Bible to culture, using the rich concepts and patterns originating from the Trinity and the creation of humankind and the universe in Genesis 1 & 2.
Loved Watkin's teaching concepts of diagonalization, and the u-shaped dynamic and priority of non-reciprocity in relationships that a Creator initiates with His creation.
I'd return to this text!
Loved Watkin's teaching concepts of diagonalization, and the u-shaped dynamic and priority of non-reciprocity in relationships that a Creator initiates with His creation.
I'd return to this text!
Read
June 8, 2023Another really good one from this author.
This was before Biblical Critical Theory and turned into some of the chapters in that book. But it still had some more expanded thoughts on how the Creation account in Scripture offers a critique of Modern Western societal norms.
Extremely helpful book.
This was before Biblical Critical Theory and turned into some of the chapters in that book. But it still had some more expanded thoughts on how the Creation account in Scripture offers a critique of Modern Western societal norms.
Extremely helpful book.
April 6, 2021
I’ll have to re-read this again, slowly, with a journal and dictionary at hand. And a good shepherd to come rescue me when I’m lost in the pages. I’d probably give it 4 stars if I studied it. Lots of good and heavy thoughts to digest and theory to ruminate on. I might need some cliff notes.
August 22, 2022
Some interesting insights but so wide ranging there were also some odd avenues explored to my mind. The whole premise of the book felt unnecessarily unwieldy and so the book became weaker than the sum of its part. Either that or the philosophy just went over my head.
February 18, 2023
Really, really good. Could have been a 500-pager had he lacked self-restraint.
July 17, 2019
A perfect book to read with that “seasoned” or “soon-to-be” university student you are discipling. The book got me thinking about who I could possibly read it with. Don’t be fooled, it isn’t simply about Genesis... it is about the wonderful resources God offers in the scriptures and Christian theology, for understanding ourselves and his world AND for assessing competing visions
April 22, 2021
The book I have been waiting to read since I was an undergrad reading French philosophy and wondering where the Christian interaction with them was. Will be re-reading this many times.
June 25, 2022
I like it. I need more detail and explanation. More how.
Displaying 1 - 17 of 17 reviews