Book Briefs: May 12, 1972

Defrocking The Stereotypes

The Returns of Love: A Contemporary Christian View of Homosexuality, by Alex Davidson (Inter-Varsity, 1971, 93 pp., $1.50 pb), and Forbidden Love: A Homosexual Looks For Help and Understanding, by John Drakeford (Word, 1971, 149 pp., $4.95), are reviewed by E. Mansell Pattison, M.D., associate professor of psychiatry, University of California, Irvine.

This is a day of militancy and confrontation. People and groups who have been oppressed and persecuted in our society are standing up to demand their human rights and proclaim their human dignity. The intensity of social ostracism and persecution is now reflected in the intensity of the counter-reaction; those most persecuted are now most militant. That the socio-cultural dynamic is comparable, whether that persecuted group be blacks, Chicanos, women, or homosexuals, is reflected in the loose coalition of the various militant lib movements.

One target of the militancy movements is stereotyping. The deviant is perceived not as a person, a flesh-and-blood being, but as a “stupid” black, a “silly” woman, a “dirty queer.” The stereotype begs the question. We think we already know all we need to know, and we respond to the deviant in terms of the stereotype. To use Buber’s terms, we see the deviant as an “It,” a thing, rather than a “Thou,” a person. The persecuted deviants demand to be seen, heard, and experienced as persons. And so each lib movement has produced its autobiographies, deviants sharing themselves, daring to be seen as they are. First it was the black autobiography, then the female autobiography, and now the homosexual autobiography. The tenor varies: some pleading, some poignant, some garrulous and defiant. But all these writers assert their humanity, reality, individual feeling and thought. The autobiography rips away the distorting cloak of stereotype and confronts us with a person.

These two slim volumes serve a humanizing purpose. Both are autobiographies by homosexuals who are devout Christians. They recount not only their homosexual conflict but also their conflict with religious conviction. They address the Christian church community and ask us to share their conflict and respond.

Although the two books are very different, they complement each other by illustrating the fallacy of stereotyping sexual perversion. The two men are very different types of homosexuals, and there are many other types. We cannot say, “If I’ve met one I’ve met them all.”

Alex Davidson (a pseudonym) writes in polished Brittanic prose a series of letters to his friend Peter to explain his homosexual self. He describes his loneliness, his search for closeness, warmth, love. He is excruciatingly aware of his homosexual orientation, yet because of his Christian convictions he considers homosexual acts a sin in which he will not indulge. Yet he finds himself falling in love with Peter, strongly desiring a physical liaison, yet rejecting that aspect of the relationship. Davidson is caught in a war between different parts of himself. How can he live and resolve the internal warfare, he asks? His story is incomplete. He leaves off at a point where he has just begun psychotherapy. But he leaves us with a clear picture of human turmoil.

The Drakeford book gives a different picture. Jeff Johnson has been a patient in one of Drakeford’s reality therapy groups, and writes his story after a relatively successful therapeutic experience. Davidson’s story is primarily one of internal conflict, whereas Johnson tells us about his external behavior. He briefly describes his childhood and early attempts at heterosexual relationships culminating in marriage. He becomes a successful church musician, while at the same time evolving into a practicing homosexual. His homosexual activities become more promiscuous, blatant, and bizarre. He propositions in rest rooms and theaters, cruises in the homosexual subculture, and eventually lands in jail, demoralized, defrocked, and deserted by his wife. Johnson tells it like it is, at times in a manner some will find crude. We are in the middle of his sordid mess. After jail he comes eventually to Drakeford and the last chapters describe his process of rehabilitation and attempted re-entry into the church community.

These two autobiographies are valuable but limited. They show how two very different types of homosexual Christians experience themselves. Yet though both men have been involved in psychotherapy, there is much they do not see in themselves. So we do not get a complete picture of homosexuality; we see it only from the partially blinded view of the participant.

It is a mistake to assume that the sexual perversion is the central conflict. Instead, the sexual orientation is an expression of multiple distortions in the maturation of personality. The homosexual is not just a normal person who happens to have a different sexual orientation. Homosexuality is a maldevelopment of the person. That is not to say that the homosexual cannot be an effective person who functions normally in many aspects of life, as do other people who have neurotic and psychotic disorders. But for the homosexual, the basic building blocks of human relations have been laid down and cemented askew.

The homosexual act is an attempt to restore personal wholeness. The driving force for all human relations is meaningful love relations. This same drive exists in the homosexual, but it assumes bizarre forms of expression. In the course of his development the homosexual has experienced distorting human relationships that impair his capacity for love and warp his methods of loving. Thus the homosexual has a constricted, maldeveloped base upon which to attempt to build a loving human relationship, and that relationship is narrowed to a dehumanized physical encounter. Loving is symbolized and experienced solely as genital sexuality, which leaves out the richness of person loving. The homosexual yearns for whole human love, tries to achieve it through sexuality, finds that vacuous, and is left after the sexual act alone, unloved, and unloving.

Neither book gives the reader a clear psychological picture of this maldevelopment. Nor should the reader take the self-descriptions and self-evaluations at face value. Despite the thousands of scientific articles in print, we still need a clear account for the informed public that goes beyond the self-portrayal given in books like these.

Drakeford, in his concluding overview, makes the mistake of taking Johnson’s self-perceptions at face value. In so doing he misleads the reader. In my opinion, Drakeford shows considerable clinical naïveté and little understanding of the psychodynamics of homosexuality. The reality therapy method has assumed faddish proportions, so that its laudable emphasis on real life action is often at the expense of any recognition of internal conflict that confounds reality action.

This leads to the matter of response by the church community. The church has joined society in saying to the homosexual, “You are to blame. We are not responsible. We will punish you.” In turn, the militant homosexual movement is saying to the church, “You are to blame. We are not responsible. We will retaliate for your punishment.” Both miss the point. Blame and punishment are irrelevant. It does no good to blame and punish the homosexual, or to blame and punish the church. The alternative is to say, “It does no good to blame anyone; we must share responsibility.” The next task for the church is to find out how it can assume its appropriate responsibility for the humanity of the homosexual.

Updated Authority

The Cambridge Ancient History, third edition, Volume 1, Part 2: Early History of the Middle East, edited by I. E. S. Edwards, C. J. Gadd, and N. G. L. Hammond (Cambridge, 1971, 1,058 pp., $23.50), is reviewed by Carl E. Armerding, assistant professor of Old Testament, Regent College, Vancouver, British Columbia.

Students of history have for years been consulting the various volumes of the Cambridge Ancient History (CAH) as an authoritative source of information, though for some time the last (second) edition of Volumes 1 and 2 has been seriously out of date. Beginning in 1964 individual fascicles (chapters) of a completely new edition of these volumes began to appear, with the publication of Carl Blegen’s Troy.

Now Volume 1 is complete with the publication of Part 2 covering the earliest historical period in the Middle East. The subject includes chapters on Egypt from the First Dynasty (ca. 3100 B.C.) through the end of the Twelfth Dynasty (1786 B.C.), on Mesopotamia from Pre-Dynastic times (3100 B.C.) through the beginning of Hammurabi’s Dynasty, and on Palestine, Anatolia, Crete, and Cyprus from the beginning of the Early Bronze Age through 1750 B.C. A chapter on Persia 2400–1800 B.C. rounds out the feast.

Among the contributors (many since deceased) are nine British, five American, and four Continental historians. Some of the fascicles issued in the early years of the project have been revised by later authors (note especially chapters XII and XX). In addition to major revisions, the bibliographies of all chapters have been brought up to date.

Students of the Bible will take special note of historical detail that parallels biblical material. Although the references to biblical events and characters are of necessity few, the period covered is rich in content paralleling the data of the book of Genesis. Among the discussions directly bearing on biblical matter, several are of particular interest. During the Twelfth Dynasty, Asiatic traders pictured on the well-known Beni Hasan tomb walls recall the visits of Abraham about the same time (p. 541). Specific reference is made to Joseph in a discussion of slave trade during the same period (p. 542). Abraham himself is tied to an Assyrian list of tent-dwelling kings through his grandson Dedan (Gen. 25:3), one of the kings whose names appear on the Assyrian list (p. 744). Moses and the children of Israel, though not within the period in question, are mentioned in connection with early Egyptian attitudes toward the Palestinian “sand-dwellers” who from the beginning of Egyptian history were constantly infringing on the pasture lands of the eastern Delta (p. 352).

Of more direct concern is the extensive treatment of Assyrian and Sumerian king lists, creation epics, and flood legends. Evidence is given for some kind of legendary, greater-than usual flood, and it is dated at about 2800 B.C.(p. 243). The early history of Babylonia also furnishes important comparative material in the development of government, arts and crafts, agriculture, writing, and urban life.

A minor special-interest item is found in connection with the penetration of Amorites into Anatolia and Syria. Hildegaard Lewy argues for the origin of the name “Bethlehem” from the West Semitic god “Lahmu” (well known from the creation story) and the earlier name “Ephratha” for the same city as originally representing a West Semitic deity “Ilaprat” (pp. 766, 720).

Attitudes toward carbon-14 method of dating vary within the book, and readers will be interested in the state of the science. In commenting on recent datings for samples from the Inanna temple at Nippur, M. E. L. Mallowan observes that these findings, together with other third millennium dates, are “consistently low by at least four or five centuries.” He quotes some authorities to the effect that some physical disturbance in the solar magnetic field may have affected the level of the carbon-14 activity (p. 242). He himself is reluctant to accept the adjustment, feeling that there is too much evidence to the contrary from other sources. By contrast, J. Mellaart is quite ready to raise the dates for the beginning of Early Bronze I in Anatolia by up to 750 years, in response to still-wanting carbon-14 evidence (p. 403). Such ambivalence, and the reasons for it, may lead to greater caution in future claims for the authority of the method, especially when samples from a given period are rare.

General features of the volume are excellent. The chapters are clearly subdivided; the book is provided with a fine set of indices, maps, and chronological tables; and bibliographies and footnoting are definitive. The slightly cumbersome system used in recording footnotes will be familiar from previous volumes. It has the disadvantage of requiring the reader to trace the original reference in the general bibliography, but with such a wealth of original and secondary source material given in reference, any other system would have been difficult to handle. Only a few printer’s errors were noted, and nothing that would detract from the considerable value of this authoritative history.

The one unfortunate fact that the editors must face is the speed with which new research will make yet a fourth edition necessary. In the meantime, we can all be thankful for the prodigious labors of each contributor in making available such a splendid reference work.

Newly Published

Jesus and the Poor: The Poverty Program of the First Christians, by Richard Batey (Harper & Row, 114 pp., $4.95). Those who claim to believe the Bible have not always let its teachings on poverty determine their own attitudes. This book, which includes an appendix on the poor in Israel, is a good summary and a starting-point for considering contemporary applications.

Studies in Dogmatics: The Return of Christ, by G. C. Berkouwer (Eerdmans, 477 pp., $9.95). Two more volumes of Berkouwer’s immense Studies in Dogmatics, printed as one, and containing a wealth of facts about the history of doctrine as well as Berkouwer’s own clearly expressed views about, e.g., the general resurrection (affirmed) and universalism (denied). Attempts to harmonize pre- and post-millennial views.

Enjoy the Christian Life, by Don Main-prize (Key [Box 991, Wheaton, Ill. 60187], 116 pp., $1.95 pb). Those who want to be good disciples but have been turned off by other “higher-deeper-crucified-victorious” Christian life books should give this one a try.

Closer Than a Brother, by David Winter (Harold Shaw, 160 pp., $1.45 pb). With an easy, sure touch Winter succeeds in modernizing The Practice of the Presence of God. Brother Lawrence’s message for both old and young is given new life; it shouldn’t be ignored.

Turning to God: A Study of Conversion in the Book of Acts and Today, by William Barclay (Baker, 103 pp., $1.50 pb). A logical, biblical discussion of God’s, man’s, and the Church’s role in “conversion.” Good for Bible studies with new converts or non-believers. Emphasizes contemporary need for a “turn around.”

The Call to Glory, by Jeane Dixon (Morrow, 192 pp., $4.95). This famous author combines a call to commitment to Jesus the Messiah with an affirmation of reincarnation and her own dreams—a strange mixture indeed!

The Kennedy Explosion, by E. Russell Chandler (David C. Cook, 125 pp., $.95 pb). The former CHRISTIANITY TODAY news editor tells the exciting story of James Kennedy, pastor of a church widely known for its emphasis on lay evangelism—the fast-growing Coral Ridge Presbyterian Church in south Florida.

To Me It’s Wonderful, by Ethel Waters (Harper & Row, 162 pp., $5.95). Colorful, folksy autobiography filled with anecdotes, many about Billy Graham or his associates.

The Ethics of Martin Luther, by Paul Althaus (Fortress, 168 pp., $8.95). A concise and clear abstract of Luther’s teaching on many issues of continuing significance (e.g., civil government, divorce), posthumously translated from the original of one of Germany’s old-line conservatives. A useful digest.

Church and Theology, by Trutz Rendtorff (Westminster, 251 pp., $10). An obfuscatory discussion of the concept of the Church among Teutonic theologians and thinkers from J. S. Semler (1725–91) to Bultmann.

A Guide to Church Publicity, by Reg Westmoreland (Sweet [Box 4055, Austin, Tex. 78751], 103 pp., $4.95 pb). The most elementary of several manuals currently in print on how local congregations can get exposure in the mass media.

Is the Family Here to Stay?, by David Hubbard (Word, 97 pp., $2.95), and Hope For the Family, by Arnold de Graaf et al. (Wedge [Box 10, Sta. L, Toronto 10, Ontario], 52 pp., $1.25 pb). Two better-than-average treatments from evangelical perspective of a divine institution we can no longer take for granted.

More Light on the Gospel, by George M. Lamsa (Doubleday, 377 pp., $6.95). Often presents conjectures as certitudes, and exhibits theological deficiency in places (e.g., at Mark 15:34 “Why hast thou forsaken me?” becomes “For this I was spared”). Not recommended.

Morality, Law and Grace, by J. N. D. Anderson (Inter-Varsity, 128 pp., $1.95 pb). A balanced, biblically sound discussion in which a noted scholar in the field of comparative religion emphasizes some of the distinctives of biblical faith and morality, illustrating them by attention to modern issues such as civil disobedience and the “theology of revolution.”

Separated Brethren, by William J. Whalen (Our Sunday Visitor [Huntington, Ind. 46750], 302 pp., $5.95). Enlarged revision of a good introductory overview of eighteen Protestant denominations and also of various sects and non-Christian religions in the United States. Written by and for Catholics but without bias or much evaluation, hence of wider usefulness. Helpful bibliographies after each chapter.

You Are the World, by J. Krishnamurti (Harper & Row, 175 pp., $1.95 pb). The aged apostle of advaita (non-dualistic) vedanta continues his struggle to free man from conceptual thinking—i.e., from thinking that distinguishes human individuals, a personal God, the created world—and to persuade man that such distinctions are illusory. If a man can be convinced of this, of course, then most of his problems appear to him as illusions, too. This represents the extreme opposite to the biblical teaching that God is real, the created world is real, and individual persons are not only real but responsible to God.

An Eschatology of Victory, by J. Marcellus Kik (Presbyterian and Reformed, 268 pp., $3.95 pb), and Jesus’ Prophetic Sermon (Moody, 160 pp., $4.95). Two evangelical exegeses of Matthew 24; the former sees it teaching Christ’s return after a millennium, the latter sees him coming before. Kik’s book, a reprint, also exegetes Revelation 20.

Christian Biopolitics, by Kenneth Cauthen (Abingdon, 159 pp., $4). A Christian futurology that shows great imagination and lively optimism about where history is taking us but no interest in what the Bible says about the future.

Berkeley Journal: Jesus and the Street People—A Firsthand Report, by Clay Ford (Harper & Row, 109 pp., $4.95). An accurate, absorbing view of life in the street scene, told as it really is—wretchedness, humor, and all—by a young seminarian whose own relationship to Christ deepened as he lived and worked among Berkeley’s street people. Some valuable insights here.

Foundations of Theology, edited by Philip McShane, S. J. (University of Notre Dame, 257 pp., $10). Originally subtitled “Ongoing Collaboration,” this book is an attempt on the part of several scholars to interact with the outstanding Roman Catholic theologian Bernard Lonergan and his efforts to refashion the concepts of doctrine, authority, conversion, the Church, and other key points.

The New Testament as the Church’s Book, by Willi Marxsen (Fortress, 154 pp., $3.95 pb). Marxsen says, “Because of modern exegesis the non-theologian no longer knows what his relationship is to the New Testament.… [Therefore] it becomes the task of the theologian to show him.” We prefer the apostles.

Religious Language and Knowledge, edited by Robert H. Ayers and William T. Black-stone (University of Georgia, 149 pp., $5 pb), and God the Problem, by Gordon D. Kaufman (Harvard, 276 pp., $10). The first is a collection of essays delivered in Athens, Georgia, in 1965 when the “death of God” theology, derived in part from analytical philosophy, was hot news. It does contain several articles critical of the logical positivist view that religious language is meaningless, as well as a couple supporting it. Kaufman of Harvard addresses himself to the same subject, talking about God, in God the Problem. He works very hard to show that God-talk is not absurd, and as such the book is a contribution to the academic debate; but the smallness of its topic, its aversion to propositional revelation, and the great timidity of its conclusions reduce its value for other purposes.

In The Journals

Christian colleges are invited to write to Christian College Consortium (1400 Touhy Ave., Des Plaines, Ill. 60018) to be added to the mailing list for a new monthly tabloid, Universitas.

Bible schools and seminaries serving Spanish-reading students should subscribe to a new theological journal, Cuadernos de Teologia (Editorial La Aurora, Doblas 1753, Buenos Aires, Argentinas; $5 per volume of 4 numbers, appearing irregularly).

Two series of lectures, “Radical Social Movement and the Radical Church Tradition” and “Power and Violence: A Biblical Study” make up the first issue of Colloquium, a new monograph series launched by Bethany Theological Seminary, Oak Brook, Ill. 60521 (Church of the Brethren). Theological libraries should add the series to their collections.

One of the best magazine bargains is Home Missions (1350 Spring St., N.W., Atlanta, Ga. 30309; monthly, $1.50/year). It is by and for Southern Baptists, and contains much material of purely denominational concern. Yet enough of the frequently well-illustrated articles are of potential value to Christians generally to merit a wider readership. For example, in recent months, whole issues have been devoted to good treatments of the Jesus movement, the resurgence of occultism, and black Christianity

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