Sacred Pathways.

Book Review.

Finger Halteman, Reta. Roman House Churches for Today. A practical guide for small groups. Erdman Pub. Co. 2007
R.H.F.-is assistant professor of New Testament at Messiah College, Grantham, Pennsylvania.

Comment. Henry
This book is a guide for the study of the book of Romans in a small group (house church) setting. The model used for interpreting the scripture is the “sociohistorical” model. The names found in chapter 16 are the basis used for identifying actual house churches of Rome. They were the ones to whom Paul’s letter was read. This is a very unique approach for studying the book of Romans.

It is Phoebe, a deacon in the church of Cenchrea and an owner of a shipping business who brings Paul’s letter to Rome to be read to groups gathered in homes. The first church that would have heard the letter was the one that met at the home of Prisca and Aquila. Phoebe and/or her secretary would probably have been the readers.

Based on the names listed in chapter 16 of Romans other groups (households) have been identified. The majority of those named were ladies. “We can see that women have important roles of leadership in congregational life.” (8) Understanding the sociohistorical circumstances of Rome is helpful in interpreting Paul’s letter.

The small groups are described in terms of a social and theological profile. Understanding Roman society and its immobility and hierarchy become part of interpreting Romans. One approach to assimilating Paul’s teaching is to examine his letter as a literary work with its focus on rhetoric.

Having set the stage for an assimilation of how Paul’s letter would have been received and discussed, the last half of this book becomes a ‘study guide’ for a small group doing a study on the book of Romans.


2Book Review

Thomas, Gary. Sacred Pathways. Discover Your Soul’s Path To God.
Zondervan, 2000.


Comments. Henry.
Here is another book that would be helpful to people who want more understanding about who they are and how they can be more effective in their personal relationships. Gary focuses on personal temperaments and how they determine who we are and how we naturally function. He identifies nine different temperaments; naturalists, sensates, traditionalists, ascetics, activists, caregivers, enthusiasts, contemplatives, and intellectuals. He explains what their strengths and weaknesses are. A series of evaluative questions are asked regarding each temperament to help people determine what their temperament(s) is (are).
Note: I did the evaluations myself and was somewhat surprised at the results. For me the jury is still out on the practical significance of temperament differences and how they impact personal relationships.

Developing and pursuing a relationship with God is very personal. However, “It is neither wise nor scriptural to pursue God apart from the community of faith.” “Giving the same spiritual prescription to every struggling Christian is no less irresponsible than a doctor prescribing penicillin to every patient.” (17). (The major part of the remainder of the book is a discussion of the nine identified temperaments.)

The naturalist prefers to meet God in his creation. There are many instances in scripture that validate the meeting of God in nature (his creation), e.g. Hagar in the desert, Abraham on Mt. Moriah, Moses at the burning bush, etc. Jesus’ sermon on the mount happened outdoors. Rest, prescribed by God, can take on new dimensions when practiced outdoors. Experiencing God in his creation requires the willingness to perceive, believe, and receive. Each Temperament comes with its own unique temptations. One temptation for the naturalist is to move to the worship of nature itself which is pantheism.

The sensate loves God with his/her senses. Von Ogden Vogt suggests parallels between contact with beauty and contact with God. There is a progression from humility to dignity which produces a different worldview which in turn results in a recognition to impact the real world. Beauty is never absent when the truth of heaven is expressed. Each of our senses has been given to us to better be able to appreciate the beauty of our environment as it relates to the truth of God. The temptations of the sensates are focused on the senses, e.g. idolizing beauty.

“In the context of a true faith, religious practices and rituals can be a powerful force for good- a friend, not an enemy, of a rich and growing relationship with God.” (70). Ritual, symbol, and sacrifice are “elements of the traditionalist’s pathway”. (73). Whether a ritual is lifeless or life altering depends on attitude. A sample of a “liturgical time” (78) (structural devotional) is presented. Prayer is a key ingredient. Symbols are a reminder of one’s faith. “Sacrifice keeps our idealized and often romantic expressions of divine adoration rooted in reality.” (87). Some of the pitfalls of the traditionalist involve; serving God without knowing him, e.g. Samuel as a young person, not responding to social needs, being judgmental.

The world of the ascetics is characterized by solitude, austerity and strictness. The values and criticisms of such a lifestyle are discussed.

Moses, Elijah, Elisha, and Habakkuk are biblical examples of activists. They had a commitment to confrontation. Some of the forms of present day activism are the printed page, social reform initiated by protests, prayer, etc.

Two biblical examples of caregivers are Mordecai and Jesus. A distinction is made between people pleasers and caregivers.

The temperament of an enthusiast is defined by “mystery and celebration”. (153). It is their ‘food’. Balancing faith and reason sometimes becomes a challenge. Dreams often become a significant part of understanding mystery. Much wisdom needs to be exercised in determining the validity of dreams and their interpretation. Prayer and expectancy are important for enthusiasts. Worship and creativity are their forms of expression.

Next we have the contemplative. “Christian contemplation has less to do with mystical experience than it has to do with adoration. Jesus was emphatic that the spiritual life is based on love not laws.” (180). Such spiritual life is often marked by secret acts of devotion and prayer. The prayers will be centering prayers, prayers of the heart and meditative prayers.

“The Bible is emphatic that our mind is one of the key elements that we can use to love God.” (195). Right living cannot happen without right thinking. Conversion involves the transformation of the heart and also the mind. The disciplines that stimulate the intellectual are “church history, biblical studies, systematic theology, ethics and apologetics”. (200).

For all of us our focus to know God needs to be a strong driving force in our lives How this will be accomplished and how that will look will vary greatly from individual to individual because of our personal differences. This requires tolerance and sincere support for each other and a recognition of who we really are and how we can relate to each other.