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New Studies in Biblical Theology #16
Hearing God's Words: Exploring Biblical Spirituality (Volume 16)
Many discussions of Christian spirituality draw on a range of traditions and "disciplines." Little attention, however, appears to have been given to the Bible itself for its teaching on this theme or as a source of spirituality. Similarly, it is commonly assumed that, when it comes to spirituality, the evangelical tradition has little to offer. In response, Peter Adam urges us to renew our confidence in a biblical model of spirituality and to test our spirituality by the Bible. Drawing on a selection of Old and New Testament texts, along with significant insights from the Christian tradition (including John Calvin and the Puritans), this New Studies in Biblical Theology volume expounds the shape and structure of a gospel-centered "spirituality of the Word" through which we know God himself and receive the life he gives. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.
237 pages, Paperback
First published January 16, 2004
12 people are currently reading
169 people want to read
About the author
Peter Adam
17 books10 followersPeter Adam's major ministries have included lecturing at St John's College Durham, UK, and serving in Melbourne as vicar of St Jude's, Carlton from 1982-2002, and then as principal of Ridley Melbourne from 2002-2012. He was also chaplain of Melbourne University and archdeacon for parish development in the Melbourne Anglican diocese. Peter is currently vicar emeritus of St Jude's, Carlton, and Canon of St Paul's Cathedral, Melbourne.
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Displaying 1 - 15 of 15 reviews
September 25, 2024
This book is foundational and explained things that I hold to but could not articulate at length.
He argues for a reformed view of spirituality that comes from hearing the words of God. Essentially, through seeing Christ in the Word of God we are changed and therefore live spiritually. This is not just an intellectual thing but incorporates emotion as well. In other words, biblical spirituality is both heart and mind.
Unfortunately the word “spirituality” is hard to define and Adam does not do well defining it. He also spent a decent amount of time talking about the difference between Quakers and Puritans which I felt was unnecessary.
3.5 stars
He argues for a reformed view of spirituality that comes from hearing the words of God. Essentially, through seeing Christ in the Word of God we are changed and therefore live spiritually. This is not just an intellectual thing but incorporates emotion as well. In other words, biblical spirituality is both heart and mind.
Unfortunately the word “spirituality” is hard to define and Adam does not do well defining it. He also spent a decent amount of time talking about the difference between Quakers and Puritans which I felt was unnecessary.
3.5 stars
July 19, 2010
As I began to read Hearing God's Words, I had high expectations. I got this book because I felt it is always important for me as a reminder not to approach the Holy Word of God academically as I do find myself doing sometimes. There is a need to read it devotionally. As much as what D.A. Carson said during his conference here a couple of months ago that we can and should combine both the devotional reading and studying of Scriptures - do devotion in Greek for example and in my case, do devotion through my assignments - it is still a good reminder.
Halfway through the book however, I felt a bit lost: either I lost him or he lost me. I understand that the word "spirituality" is notoriously difficult to define. Peter Adam did not define or explain it and as such, when I was midway through, I did not know what he was getting at.
He started by stressing the importance of biblical spirituality without quite explaining what it is exactly. That was followed by what I refer to as short introductions of various books in the Old and New Testament. I kept saying, I know but so what? When I reached the chapter where he summarises Calvin's theology of revelation, I had to start again from the beginning, because he totally lost me. It was not until the third quarter of the book, when he discussed the issues in spirituality that I began to have an idea where he is going. With that, I had to again restarted right from the beginning!
Adam segregated the Christian belief into 3 schools of thought (p.40-41):
(1) The Reformed and Evangelical View
- all God's saving words and works are found within the Bible
- spirituality of the Word will focus entirely on the Bible for the content of the knowledge of God
- the witness of the Spirit within the believer and the Church will correspond with his external witness in Scripture (I don't quite understand this statement, by the way)
(2) The Roman Catholic, Eastern Orthodox and some charismatics view
- in addition to the Bible, God has continued to do his saving works and words over the last 2000 years
- he has revealed new truths and supported them with new miracles
- spirituality of the Word will not only include the words of the Bible but also words given to the Church since Bible times, whether recognised by the Pope, Patriach, or Council of the Church, or given by a prophet in a local church
(3) The Quaker and Liberal View
- revelation comes direct from God today by observation, reason, experience or emotion
- it may include some ideas from the Bible, tradition of the Church but will find other parts obsolete and irrelevant
- a spirituality of discerning what God is saying at the present time, in the world around or within our own conscience
- a spirituality of the contemporary words of God
Holding the first view, Adam writes to show how the Bible is a rich and fruitful resource for spirituality. He writes to show the fundamental shape and structure of the "spirituality of the Word" and the spirituality that the Bible teaches and encourages and what it results from using the Bible. He does it through highlighting the importance of the imparting of the Word through the Old and New Testament, what John Calvin said about revelation, through some issues and examples in spirituality.
Holding the first view myself, I kept having this feeling that he is merely stating the obvious. As such, I am not sure how it would follow through with those holding the second or third view.
Halfway through the book however, I felt a bit lost: either I lost him or he lost me. I understand that the word "spirituality" is notoriously difficult to define. Peter Adam did not define or explain it and as such, when I was midway through, I did not know what he was getting at.
He started by stressing the importance of biblical spirituality without quite explaining what it is exactly. That was followed by what I refer to as short introductions of various books in the Old and New Testament. I kept saying, I know but so what? When I reached the chapter where he summarises Calvin's theology of revelation, I had to start again from the beginning, because he totally lost me. It was not until the third quarter of the book, when he discussed the issues in spirituality that I began to have an idea where he is going. With that, I had to again restarted right from the beginning!
Adam segregated the Christian belief into 3 schools of thought (p.40-41):
(1) The Reformed and Evangelical View
- all God's saving words and works are found within the Bible
- spirituality of the Word will focus entirely on the Bible for the content of the knowledge of God
- the witness of the Spirit within the believer and the Church will correspond with his external witness in Scripture (I don't quite understand this statement, by the way)
(2) The Roman Catholic, Eastern Orthodox and some charismatics view
- in addition to the Bible, God has continued to do his saving works and words over the last 2000 years
- he has revealed new truths and supported them with new miracles
- spirituality of the Word will not only include the words of the Bible but also words given to the Church since Bible times, whether recognised by the Pope, Patriach, or Council of the Church, or given by a prophet in a local church
(3) The Quaker and Liberal View
- revelation comes direct from God today by observation, reason, experience or emotion
- it may include some ideas from the Bible, tradition of the Church but will find other parts obsolete and irrelevant
- a spirituality of discerning what God is saying at the present time, in the world around or within our own conscience
- a spirituality of the contemporary words of God
Holding the first view, Adam writes to show how the Bible is a rich and fruitful resource for spirituality. He writes to show the fundamental shape and structure of the "spirituality of the Word" and the spirituality that the Bible teaches and encourages and what it results from using the Bible. He does it through highlighting the importance of the imparting of the Word through the Old and New Testament, what John Calvin said about revelation, through some issues and examples in spirituality.
Holding the first view myself, I kept having this feeling that he is merely stating the obvious. As such, I am not sure how it would follow through with those holding the second or third view.
July 7, 2021
2021 reads: #25
Rating: 4 Stars
Peter Adam argues and demonstrates persuasively that a Reformed and Evangelical spirituality, and by extension, a Christian spirituality, is focused on God in Christ, seeking to respond in faith and obedience, and is rooted in Scripture as the Spirit-given resource for spirituality.
He argues his case from various angles in church history, the Bible and theology. One drawback is that these different angles seem to function independently and even though they stand in presenting a cumulative case, the book lacks a synthesis to pull all of these strands together.
Adam's work covers many topics that should be of interest to the Christian:
1. A biblical theology of spirituality in specific Old and New Testament books - which includes a masterful summary of spirituality in Colossians
2. A review of John Calvin's theology of the Word
3. The importance of hearing the Word vs visual representations
4. An evaluation of the role of sacred times, places and objects in the history of Christian spirituality
5. Different approaches to prayer practiced in church history and how this relates to fundamental approaches to spirituality
6. An exploration of hindrances to receiving God's word
7. The corporate nature of spirituality in the church as opposed to typical individualistic approaches
8. The Puritan-Quaker debate on spirituality
9. A review of Richard Baxter's approach to meditation
Beyond being an enjoyable and convicting read, this book was a great reminder of the power of God's word. In accord with Adam I agree it must be studied, preached, applied and submitted to as the foundational resource for our spiritual transformation and growth in Christlikeness.
Rating: 4 Stars
Peter Adam argues and demonstrates persuasively that a Reformed and Evangelical spirituality, and by extension, a Christian spirituality, is focused on God in Christ, seeking to respond in faith and obedience, and is rooted in Scripture as the Spirit-given resource for spirituality.
He argues his case from various angles in church history, the Bible and theology. One drawback is that these different angles seem to function independently and even though they stand in presenting a cumulative case, the book lacks a synthesis to pull all of these strands together.
Adam's work covers many topics that should be of interest to the Christian:
1. A biblical theology of spirituality in specific Old and New Testament books - which includes a masterful summary of spirituality in Colossians
2. A review of John Calvin's theology of the Word
3. The importance of hearing the Word vs visual representations
4. An evaluation of the role of sacred times, places and objects in the history of Christian spirituality
5. Different approaches to prayer practiced in church history and how this relates to fundamental approaches to spirituality
6. An exploration of hindrances to receiving God's word
7. The corporate nature of spirituality in the church as opposed to typical individualistic approaches
8. The Puritan-Quaker debate on spirituality
9. A review of Richard Baxter's approach to meditation
Beyond being an enjoyable and convicting read, this book was a great reminder of the power of God's word. In accord with Adam I agree it must be studied, preached, applied and submitted to as the foundational resource for our spiritual transformation and growth in Christlikeness.
May 27, 2021
PhD Seminar reading
Really good lay of the land for evangelical and Reformed spirituality.
Really good lay of the land for evangelical and Reformed spirituality.
November 23, 2023
Very helpful. Particularly when the temptation for evangelicals is to feel our spirituality is lacking compared to other denominations.
August 6, 2025
This is now a relatively old book (published over 20 years ago), but as a fan of the NSBT series and having had this volume recommended by a number of people I wanted to give it a read.
In the end, I think I probably expected too much of it. The chapters on Old Testament and New Testament spirituality gave a broad sweep of the Bible's teaching on relationship with God, highlighting important themes - but, for my money, the chapters assumed their conclusions more than they proved them, and ended up exemplifying the 'fact-finding' pattern of the least-stimulating NSBT volumes. Perhaps I just wasn't quite in the right frame of mind to enjoy them.
Where the book really came into its own was in its fifth and sixth chapters - "Issues in spirituality" and "Examples of spirituality", which lifted the book from a 3-star to a 4-star read - tracing a broader sketch of what true spirituality must look like, demonstrating why other models are at fault, and drawing on examples in history.
Especially for any evangelical who is already convinced by Adams' convictions, this book is a helpful call to persist in a true spirituality, and a caution against conceding too much ground to those with other ideas. Christians may have different ideas of what spirituality should look like, but that doesn't make every answer equal. In a relatively academic style (typical of the series), this book makes a good case for a spirituality that focuses on God in Christ, and receives "God's Spirit-words about His Son-work". Definitely worth a read.
In the end, I think I probably expected too much of it. The chapters on Old Testament and New Testament spirituality gave a broad sweep of the Bible's teaching on relationship with God, highlighting important themes - but, for my money, the chapters assumed their conclusions more than they proved them, and ended up exemplifying the 'fact-finding' pattern of the least-stimulating NSBT volumes. Perhaps I just wasn't quite in the right frame of mind to enjoy them.
Where the book really came into its own was in its fifth and sixth chapters - "Issues in spirituality" and "Examples of spirituality", which lifted the book from a 3-star to a 4-star read - tracing a broader sketch of what true spirituality must look like, demonstrating why other models are at fault, and drawing on examples in history.
Especially for any evangelical who is already convinced by Adams' convictions, this book is a helpful call to persist in a true spirituality, and a caution against conceding too much ground to those with other ideas. Christians may have different ideas of what spirituality should look like, but that doesn't make every answer equal. In a relatively academic style (typical of the series), this book makes a good case for a spirituality that focuses on God in Christ, and receives "God's Spirit-words about His Son-work". Definitely worth a read.
January 12, 2024
What does spirituality in Christianity look like? Is it primarily emotional, or is it more rational? Is it expressed in making pilgrimages or celebrating certain days?
Peter Adam's "Hearing God's Words: Exploring Biblical Spirituality" looks at how spirituality is shown in a brief study of 13 Biblical books (Genesis, Deuteronomy, Job, Psalms, Proverbs, Jeremiah, Luke, Romans, Colossians, Hebrews, 1 Peter, 1 John, and Revelation), as well as dealing with historical approaches, such as Calvin's Theology of Revelation and the Puritan/Quaker debate on whether God speaks through the Bible or through the Spirit.
As an artist and novelist, I found chapter 5 interesting as it looks at various issues. Adam provides a defense for those who believe that paintings/statues of Christ are a violation of the 2nd Commandment, and that there is no New Testament instance of holy days for the Church or holy places. I'm not sure I completely agree, and I might reread this book to deal with the issue better. For example, one of my favorite novels ("An Unholy Communion," Monastery Murders book 3, by Donna Fletcher Crow) dealt with a pilgrimage; for me, the interest is not so much the destination as the travel with fellow believers.
If you want a book that looks at Spirituality and that may challenge your presuppositions, I highly recommend this book. After all, we DO need our assumptions challenged every now and then.
Peter Adam's "Hearing God's Words: Exploring Biblical Spirituality" looks at how spirituality is shown in a brief study of 13 Biblical books (Genesis, Deuteronomy, Job, Psalms, Proverbs, Jeremiah, Luke, Romans, Colossians, Hebrews, 1 Peter, 1 John, and Revelation), as well as dealing with historical approaches, such as Calvin's Theology of Revelation and the Puritan/Quaker debate on whether God speaks through the Bible or through the Spirit.
As an artist and novelist, I found chapter 5 interesting as it looks at various issues. Adam provides a defense for those who believe that paintings/statues of Christ are a violation of the 2nd Commandment, and that there is no New Testament instance of holy days for the Church or holy places. I'm not sure I completely agree, and I might reread this book to deal with the issue better. For example, one of my favorite novels ("An Unholy Communion," Monastery Murders book 3, by Donna Fletcher Crow) dealt with a pilgrimage; for me, the interest is not so much the destination as the travel with fellow believers.
If you want a book that looks at Spirituality and that may challenge your presuppositions, I highly recommend this book. After all, we DO need our assumptions challenged every now and then.
July 23, 2012
God has spoken; he speaks now, and has a great deal to say to us continually. The limitations of Pentecostalism reduce the means by which God speaks. For instance, a church service where the preacher and believer are vessels through which God speaks, the first by sermon preparation and delivery and the second by the gifts of the Holy Spirit in whoever `feels' they should speak for God. If this is true, then God cannot possibly be speaking to the world. This is a huge contradiction of the Gospel. (John 3:16-17) "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him." How can the world know what God has said, is saying, and wants to say if a church service is the only context through which God speaks?
Spirituality is the context through which God speaks and includes creation, community and Holy Communion (and even a dumb ass to Balaam). But spirituality has to find its moorings in the Bible or it can be subjective to the miniature narrative of our own existence instead of Creator Father God. Therefore, the Bible tells us to marvel at his handiwork and consider it. Surely God is speaking to us as we do this? Surely God speaks to us through our responsibilities and duties? For me, it would be as a husband, father, pastor, neighbor and fellow human being both privately and publically. But this eclectic variety has to be anchored in the Bible so it becomes a definitive biblical spirituality where God is Father who speaks to the world and to me. We must not spoil this by substituting the bible, adding to it or exaggerating it. We must approach it in its fullness without attempting to get away with the bare minimum. Neither must we take the fullness of the Bible and use it as an argument against error or false teaching.
Throughout the Bible God `speaks.' In Genesis it was words of power and promise. In Deuteronomy it was words of proclamation. In Psalms it was living hope. In Proverbs true wisdom. In Job it was words characterized in revelation and finally, in Jeremiah God's words are put in the mouth. Therefore, in the Old Testament the Bible shows the variety of ways in which God singularly `speaks.' The same can be said throughout the New Testament. God was not silent but spoke through his Son Jesus in the Gospel accounts. In Romans God speaks like the book of Deuteronomy in proclamation. Colossians shows that God's words dwell in us (mainly through community participation in God's words); Hebrews becomes a reminder of what God has already said, while Peter and John write about God speaking living and enduring words. Finally, the Holy Spirit is speaking what he hears around the throne of God directly to his church. This is not just heard on a Sunday, but again, through creation, community and Holy Communion. I would also add that certain times, seasons, objects, actions and places can be the sacred means by which God speaks. A birthday celebration can be a sacred moment parallel to an individual baby dedication or adult baptism. God is still speaking. Again, this has to be moored in the Bible. If this does not happen then we become subject to many voices that compete for our time and attention - namely Satan and his words to Eve.
I would summarize this to a friend by taking the `weird' and `crazy' out of God speaking to us. We do not need to stand in a cemetery in the early hours of the morning waiting for `something' to speak to us! The Bible does not take us out of the world we live in and into artificial seminary to learn about God. The Bible encourages the journey through life on earth. (Matthew 6:10) "...your will be done on earth as it is in heaven." I would tell my friend that he can know God personally in the context of the world that He loves. He will not know God directly, as not even the heavens and earth He created can contain him so how much less will our minds comprehend him. But this paradox is not a contradiction of the Bible. It reveals that the incomprehensible God and Father can be known through His Son Jesus.
I would also tell my friend that God does not speak to him in the tone of Charlton Hesston, also taking the weird and crazy out of it. I would add that God speaks to him through others, through him in his day-to-day living, in him within his conscience - but also like him. So, God speaks to be like a forty-one year old English man living in the United States. Why would he speak like my father, mother, wife, children, friends or enemies? He can speak through all of these but not like them. I would not be listening. The fact remains that my friend listens to himself more than anything or anyone else. This has biblical moorings and is therefore biblical spirituality.
The fact that God has spoken, speaks now, and wants to say a lot more builds a rich God-human relationship and transforms human relationships. Through any means (creation, community or Holy Communion) the words of God shape our experience. He commands that we `love our enemies' which is utterly transforming. He also commands that we `forgive' even as we have been forgiven. We did not actually do anything to be forgiven. Grace was not given to us because we repented. Grace was extended that we may repent. God's words to us are that we forgive `others' before they say or do anything. Because this is powerfully transforming in human relationships it must proceed from a God-human relationship.
It also means that God can be speaking to me through community that is entirely `human.' Of that community, some are family, friends and colleagues. Others are enemies or not known to me. In either case, God can speak through them to me. Again, this can transform human relationships but must be balanced within the Bible, otherwise, those who God speaks through can become `special people' which God never intended. Thank God Balaam did not turn his ass into an icon to worship - ass worshipping people?
Spirituality is the context through which God speaks and includes creation, community and Holy Communion (and even a dumb ass to Balaam). But spirituality has to find its moorings in the Bible or it can be subjective to the miniature narrative of our own existence instead of Creator Father God. Therefore, the Bible tells us to marvel at his handiwork and consider it. Surely God is speaking to us as we do this? Surely God speaks to us through our responsibilities and duties? For me, it would be as a husband, father, pastor, neighbor and fellow human being both privately and publically. But this eclectic variety has to be anchored in the Bible so it becomes a definitive biblical spirituality where God is Father who speaks to the world and to me. We must not spoil this by substituting the bible, adding to it or exaggerating it. We must approach it in its fullness without attempting to get away with the bare minimum. Neither must we take the fullness of the Bible and use it as an argument against error or false teaching.
Throughout the Bible God `speaks.' In Genesis it was words of power and promise. In Deuteronomy it was words of proclamation. In Psalms it was living hope. In Proverbs true wisdom. In Job it was words characterized in revelation and finally, in Jeremiah God's words are put in the mouth. Therefore, in the Old Testament the Bible shows the variety of ways in which God singularly `speaks.' The same can be said throughout the New Testament. God was not silent but spoke through his Son Jesus in the Gospel accounts. In Romans God speaks like the book of Deuteronomy in proclamation. Colossians shows that God's words dwell in us (mainly through community participation in God's words); Hebrews becomes a reminder of what God has already said, while Peter and John write about God speaking living and enduring words. Finally, the Holy Spirit is speaking what he hears around the throne of God directly to his church. This is not just heard on a Sunday, but again, through creation, community and Holy Communion. I would also add that certain times, seasons, objects, actions and places can be the sacred means by which God speaks. A birthday celebration can be a sacred moment parallel to an individual baby dedication or adult baptism. God is still speaking. Again, this has to be moored in the Bible. If this does not happen then we become subject to many voices that compete for our time and attention - namely Satan and his words to Eve.
I would summarize this to a friend by taking the `weird' and `crazy' out of God speaking to us. We do not need to stand in a cemetery in the early hours of the morning waiting for `something' to speak to us! The Bible does not take us out of the world we live in and into artificial seminary to learn about God. The Bible encourages the journey through life on earth. (Matthew 6:10) "...your will be done on earth as it is in heaven." I would tell my friend that he can know God personally in the context of the world that He loves. He will not know God directly, as not even the heavens and earth He created can contain him so how much less will our minds comprehend him. But this paradox is not a contradiction of the Bible. It reveals that the incomprehensible God and Father can be known through His Son Jesus.
I would also tell my friend that God does not speak to him in the tone of Charlton Hesston, also taking the weird and crazy out of it. I would add that God speaks to him through others, through him in his day-to-day living, in him within his conscience - but also like him. So, God speaks to be like a forty-one year old English man living in the United States. Why would he speak like my father, mother, wife, children, friends or enemies? He can speak through all of these but not like them. I would not be listening. The fact remains that my friend listens to himself more than anything or anyone else. This has biblical moorings and is therefore biblical spirituality.
The fact that God has spoken, speaks now, and wants to say a lot more builds a rich God-human relationship and transforms human relationships. Through any means (creation, community or Holy Communion) the words of God shape our experience. He commands that we `love our enemies' which is utterly transforming. He also commands that we `forgive' even as we have been forgiven. We did not actually do anything to be forgiven. Grace was not given to us because we repented. Grace was extended that we may repent. God's words to us are that we forgive `others' before they say or do anything. Because this is powerfully transforming in human relationships it must proceed from a God-human relationship.
It also means that God can be speaking to me through community that is entirely `human.' Of that community, some are family, friends and colleagues. Others are enemies or not known to me. In either case, God can speak through them to me. Again, this can transform human relationships but must be balanced within the Bible, otherwise, those who God speaks through can become `special people' which God never intended. Thank God Balaam did not turn his ass into an icon to worship - ass worshipping people?
July 22, 2017
Peter Adam has contributed an excellent work on biblical spirituality to the NSBT series. The first two chapters are devoted to biblical evidence from the OT and NT, including a wonderful discussion of the book of Colossians. This is followed by a survey of Calvin's theology of revelation, issues in spirituality, and examples of spirituality.
One of the most interesting and enlightening sections of the book is Adam's outline of the Puritan-Quaker debate on the Word and the Spirit. With the proliferation of the Charismatic Movement, particularly the New Apostolic Reformation (Bethel, Rick Joyner, Peter Wagner, etc.), evangelicals can learn much from looking to how the Puritans and Quakers viewed spirituality.
This book gives the reader a deeper love and greater desire for the Scriptures. It provides a solid case for the Bible as a true and sufficient source of spirituality.
One of the most interesting and enlightening sections of the book is Adam's outline of the Puritan-Quaker debate on the Word and the Spirit. With the proliferation of the Charismatic Movement, particularly the New Apostolic Reformation (Bethel, Rick Joyner, Peter Wagner, etc.), evangelicals can learn much from looking to how the Puritans and Quakers viewed spirituality.
This book gives the reader a deeper love and greater desire for the Scriptures. It provides a solid case for the Bible as a true and sufficient source of spirituality.
August 21, 2022
Good work on the topic of Biblical spirituality. The strengths of this book are his sections where he simply walks through the Old and New Testaments and applies its theology of the Word to a practice of spirituality. His historical section on the differences between the Puritans and Quakers was also quite insightful. A bit dry in parts, but overall a good read.
December 29, 2017
Didn't like this at all, really. I love this series, and am perfectly sure Adam is a very nice and sincere fellow, but this wasn't what I expected. I'm still on the lookout for a really balanced treatment of the subject.
May 26, 2021
Really helpful treatment of biblical spirituality. I appreciate his handling of hearing and seeing God through the Word. I would push back a little against the combining of Reformed and “Evangelical” spirituality into one basic stream.
December 29, 2021
Good insights, but reads like a loosely re-edited dissertation.
August 12, 2016
Helpful book on using the ordinary means of grace. I was a bit confused, however, at Adam's desire to wed together the best of "evangelical" and "reformed" spirituality. Reformed spirituality is certainly broader than the misconceptions or errors that many in the Reformed world have maintained. I would maintain that a Reformed spirituality founded on the ordinary means of grace is a sufficient form of spirituality and piety, grounded in the Bible, and useful in life. Adam may have furthered his case if he just sought to bring us back to a proper view of Reformed spirituality maintained and exposited by many of the Puritans and scholastics.
November 14, 2012
Seems to be more of a dissertation than a book.
Displaying 1 - 15 of 15 reviews