Reviewed Book: Grislis, Egil. Devotional Theology: Meditations on Christian Existence. Bristol, Ind: Wyndham Hall Press, 1987

Luetkehoelter, Gottlieb Werner

English

Wilfrid Laurier University

ConsensusVolume 14Issue 1 Essays: Historical and Theological Article 165-1-1988Devotional Theology: Meditations on ChristianExistenceGottlieb Werner LuetkehoelterFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationLuetkehoelter, Gottlieb Werner (1988) "Devotional Theology: Meditations on Christian Existence," Consensus: Vol. 14 : Iss. 1 , Article16.Available at: http://scholars.wlu.ca/consensus/vol14/iss1/16124 Consensushis readers that the new covenant has been mediated by the sacrificialblood, the “blood of the covenant” (9:20; 10:29; 13:20) of the Son of God.Evidently the Hebrews did not want to hear such a theology of the cross.The writer warns them that once ears are closed, there no longer is anypossibility for communication or for repentance.This is a brilliantly conceived thesis. Whether it has been convinc-ingly established, however, remains open to question. The reconstructionof supposed confessional formulas and hymns which were then redacted bythe author of Hebrews is not always persuasive (see e.g., 66f., 86f.), andin the opinion of this reviewer the polemic against spiritual elitism is notsufficiently pronounced in Hebrews to establish the thesis that Hebrews isintended chiefly to address the problem of spiritual arrogance.However, Rissi has offered stimulating new possibilities for enteringinto the “theological meditations” which make up this document. Rissi’sbook deserves careful attention. If Rissi has reconstructed the situationaccurately, Hebrews is yet another document (besides Paul’s Corinthiancorrespondence, the Gospel of Mark and the Johannine literature) whichattests to the prevalence of Schwdrmtr-iheo\o%y in the early church andtestifies to the consistency with which such a theology was opposed by therepresentatives of what hcts become orthodox Christianity. The implicationsfor theology and ministry today are obvious.Erwin BuckLutheran Theological SeminaryDevotional Theology: Meditations on Christian Exis-tenceEgil GrislisBristol, Indiana: Wyndham Hall Press, 1987Egil Grislis’ book is a fine example of the second naivete (a term coinedby Paul Ricoeur of the University of Chicago). Grislis has experiencedthe hell of war, listened to detractors of the faith, studied the texts withscholarly diligence, examined the history of the church with all its battles,boils, and small bursts of heroic faith, and has emerged as one who confesses“I believe”.In chapter nine “Tragedy and Grace in the Baltic” he recalls the de-portation of 470,000 countrymen and women to Siberia, a horrible journeyin overcrowded freight cars. Many did not survive the trip and the corpseof a close relative of his was discovered alongside the tracks in Latvia. Herecalls a Lutheran pastor who was in solitary confinement for eight yearsand “kept his faith, sanity and kindness”. Some lost their faith like theman who eluded the police but discovered upon his return that his wifeBook Reviews 125and two daughters had been dragged off to Siberia. He concludes “we havelearned to value heaven” (61).His reflections on conversion (ch. 2) are some of the most valuable inthis book. He helps us examine the mountaintop experience of encounteringGod and holds it up as a genuine possibility for all, a moment that marks thediscovery of “heaven in the midst of ordinary days” (10). What is especiallyhelpful is that Grislis proceeds to ask, “Now what?” He suggests that: (1)The converted need to concentrate on active devotion and service. “Toconcentrate on. . . retelling cheapens the original encounter and may be nomore lofty than any other kiss-and-tell for pay!”; (2) Converts need to payattention to the Christian community and not allow their intense experienceto be a thorn in the flesh of the church. “Force feeding may fatten animalsand fowl, but a human community must be slowly persuaded with wisdomand love” (12).It is also fciscinating to feel this theologian nudge Lutherans toward agreater tolerance and a deeper appreciation for other religious traditions.In his chapter on the Reformation (ch. 8) he praises the courage of Lutherand the Reformer’s steadfast faith in the grace of God. Then he proceedsto tell us about the English Chancellor, Sir Thomcis More; the young Men-nonite girl, Trijntgen, who was tortured on the rack but did not divulgethe names of other anabaptists; Menno Simons; and Latimer and Ridley,all of whom displayed courage and deep faith. To celebrate the reforma-tion in self-righteous intolerance is unthinkable. “Unless. . . love radiatesfrom our confessions of faith, these are but eloquent words without worthysubstance” (56).His chapter on hell (ch. 16) is a classic illustration of the second naivete.He begins by saying that most have abandoned the Word because “sinful lifelooks a lot safer without the possibility of hell” (123)! Then he shares whathe has experienced, especially at Biberach in Southern Germany, wherehe had the tragic task of digging out townspeople who had been buried inrubble after two Allied bombers emptied their bomb bays on this little townin April 1945. The faces of the two suffocated children he dug out madehell a living reality. Throughout this piece he emphasizes God’s intentionto empty hell and fill heaven, but this does not detract from the reality heh£LS experienced. Without the love of Christ the “awfulness is so intensethat we may very well employ the traditional term ‘hell’ to describe it”(128).Egil Grislis is convinced that “all of one’s life has been a mysterious andunfailing preparation of grace for grace” (preface). The twenty chapters inthis slim volume allow us to hear how the professor’s experiences have ledhim to a deeper awareness of God’s presence and to the urgent necessity ofliving out faith in love.Lee LuetkehoelterManitoba/Northwestern Ontario SynodWinnipeg

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