amillenialism

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The Binding of Satan: An Eschatological Question

michael-binds-satan-william-blakeWhen does the binding of Satan occur? Is it something yet to come, or is it something which has already happened? Here, I will analyze the futurist position on these questions: the notion that Satan and his minions are yet to be bound.*

Futurism is, essentially, the position that the prophecies in Daniel and Revelation (and many elsewhere) are largely yet to be fulfilled. This is in contrast to historicism– the view that these prophecies have been fulfilled through the church age (with some yet future); preterism– the view that many of these prophecies have already been fulfilled in the past; and idealism– the view that these prophecies have spiritual meanings which may be fulfilled multiple times through history until the End.

The central passage for the question at hand is Revelation 20:1-3:

And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. (NIV)

The futurist interpretation of this passage would be fairly straightforward: at some point in the future, before the millennium, Satan will be bound. Many futurists hold that this also includes Satan’s minions. Representative is Paul Benware: “With the removal of Satan comes the removal of his demonic forces and his world system” (Benware, 334, cited below). It is on this point that the question I have turns. Consider Jude 6:

And the angels who did not keep their positions of authority but abandoned their proper dwelling–these he has kept in darkness, bound with everlasting chains for judgment on the great Day. (NIV)

Note the interesting parallels with the passage from Revelation 20. Both use the language of “chains” and reference a time when something will happen after this binding. Yet Jude 6 seems to imply the definite binding of these demonic forces from the time it was written or even before. Why? Jude 5 gives the temproal context, which is sandwiched in between discussion of the Exodus and Sodom and Gomorrah. Of course, Sodom and Gomorrah predate the Exodus, but the overall context of the passage is given by Jude as being around that time period (“I want to remind you…” v. 5).

Moreover, 2 Peter 2:4 states:

For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment…

Again, in context Peter is discussing a number of past events. So it certainly seems that at least some demonic forces have already been bound. Benware writes of these passages: “The Scriptures reveal that Satan and his angelic followers will be judged for their sin and rebellion…” (329, emphasis mine). Now, Benware is clearly saying that there will be a judgment in the future, and that seems correct from both passages. However, he does not note anywhere in his major work the difficulty these verses present to his own view, for he insists elsewhere that amillenialists are incorrect when they view this binding as being a present reality (129ff). But he does grant that at least some demonic forces are bound now.

The question, then, is how is it that futurists can consistently insist upon the impossibility of Revelation 20:1-3 being a present reality while already granting that it is, at least in part, fulfilled? That is, if one grants that at least some demonic forces are bound, it seems that one cannot insist that certain spiritual forces cannot possibly be bound at present. Thus, it seems to me this particular aspect of futurism is not on as strong a ground as many insist.

Indeed, one may read Jude 6 and 2 Peter 2 and get the impression that these things have already occurred. There is no stipulation within the text to say that only some wicked angels have been bound. Indeed, they both seem to imply the total binding of all demonic forces. But this would not be compatible with the standard futurist interpretation of Revelation 20:1-3.

*Readers should note that I am not here intending to critique the overall futurist position. Instead, I am merely wondering about one specific aspect of some futurist interpretations.

Links

Check out my other posts on eschatology (scroll down for more).

Also, read my review of Benware’s massive work on premillenial dispensationalism, Understanding End Times Prophecy.

Sources

Paul Beware Understanding End Times Prophecy (Chicago: Moody, 2006).

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Book Review: “Four Views on the Book of Revelation” (Zondervan Counterpoints Series)

4vrI have been researching eschatology quite a bit of late. Please be aware, therefore, that this review comes from one who has only read a limited amount on the subject. I will not be offering insights from an expert, and am fully ready to admit that I am still learning. That said, I chose Four Views on the Book of Revelation because I enjoy reading from different sides of debates like these. I think it is important to have an understanding of each position from proponents of the different views. I will here offer a brief review of the book. [If you decide to get the book, please use the links in this post support my ministry through Amazon.]

Overview of Content

Introduction

The work begins with a rather lengthy introduction to the book of Revelation and the various views regarding its content. The bulk of this section is its introductions to each of the views featured in the work. Interestingly, the historicist view is basically dismissed out of hand in the introduction:

This volume incorporates the current, prevailing interpretations of Revelation. Thus, while the historicist approach once was widspread, today, for all practical purposes, it has passed from the scene. (18)

Preterist View

Kenneth Gentry, Jr. begins his exposition of preterism with a bold claim: “I am firmly convinced that even an introductory survey of several key passages, figures, and events in John’s majestic prophecy can demonstrate the plausibility of the preterist position” (37). Before diving into this survey, however, Gentry outlines the importance of understanding that Revelation “is a highly figurative book that we cannot approach with… literalism” (38). He defends this claim with a number of points, including the precedent of earlier prophets who used symbolism and the difficulty of consistent literal readings (38-40).

Gentry’s case for preterism focuses squarely on the introduction to the book. This is not to suggest that is the only part of his argument, but rather than he himself recognizes the introduction as a central tenant of preterism. He notes the continued refrain of Jesus “coming soon” and argues that this suggests a reading of the text as real prophecies occurring within the lifetimes of those present.

Much of the rest of Gentry’s survey is built upon tying the prophecies in Revelation to the historical events of the attack upon Jerusalem. A good representation can be found in tying the “Beast” 666 to Nero and the seven mountains to Rome (67-69).

Idealist View

Sam Hamstra, Jr. argues that the core of the idealist view of Revelation is found in a message: “While at this moment the children of God suffer in a world where evil appears to have the upper hand, God is sovereign and Jesus Christ has won the victory” (96).

The idealist case centers around seeing Revelation as apocalyptic literature, and interpreting it through that lens (97). However, Revelation is not exclusively apocalyptic but is rather “a mixture of literary styles” (99). The idealist interpretation sees the use of “like” throughout the descriptions of Christ and elsewhere as supportive of the non-literal nature of the book (101ff).

Hamstra’s survey of the book of Revelation continues to note what he holds are the symbolic use of symbols and other imagery. Representative is the use of the number seven, which suggests “completeness… the author is speaking of the church at all times and in all places” (102).

For the idealist, then, the book of Revelation can have multiple fulfillment throughout time. It is a book which comforts Christians who see the constant wars, plagues, and the like seen in Revelation by reminding them that God is in charge. Ultimately, Pate’s view can be summarized easily: “the best understanding… is that Jesus’ utterances about the Kingdom of God were partially fulfilled at his first coming… but remain forthcoming until his return” (175).

Progressive Dispensationalist View

C. Marvin Pate’s progressive dispensationalism is grounded in the theme of “already/not yet” (135). This notion hints at eschatological tension which can be found throughout the book of Revelation, according to Pate. That is, there are things which may seem fulfilled “already” but have “not yet” reached their fullest completion. As an example, he notes “with the first coming of Jesus Christ the age to come already dawned, but it is not yet complete; it awaits the Paraousia for its consummation” (136).

The notion of already/not yet allows Pate to interpret some texts in a kind of preterist light, while maintaining that they still have yet to find their fullest realization. An example can be found in the letters to the churches in which Pate notes that these are set against the background of Caesar worship while also pointing forward to future events (139ff).

Pate’s view is decidedly focused on the millennium and a more literal reading of the texts than the previous two views. The interpretation of Christ’s return is illustrative (166ff).

Classical Dispensationalist View

Robert Thomas argues that dispensationalism must be viewed in light of its hermeneutical system, which attempts to remain as literal as possible throughout the itnerpretation of a text (180). Thus, Thomas is an ardent futurist, waiting for the events recorded in Genesis to come about.

A major challenge for this view is the interpretation of texts about Christ coming “soon” and “quickly.” Thomas notes that this theme can be grounded in the notion of imminence in which we are to always be ready for Christ’s return as opposed to a notion of immediacy (189).

A typical classical dispensationalist reading of Revelation can be found in Thomas’ interpretation of the horsemen. He notes that the first “portrays a rider on a white horse, who represents a growing movement of anti-Christian and false Christian forces at work early in the period… the third… rider on a black horse [represents] famine-inducing forces….” (193-194). Thomas also argues that Israel is not the church and so must have the promises fulfilled to Israel as a nation (196ff).

Thomas argues that the major issue is dependent upon which hermeneutical system one employs. If one employs a literal hermeneutic, he contends, one will be dispensational. Period (211-214).

Analysis/Conclusion

I will only briefly comment on each view here.

Preterism

Gentry’s case is quite strong, but I have to wonder about the appeal to the language of “coming soon,” particularly in light of the constant refrain in the Hebrew Scriptures of the day of the Lord being “near.” These prophets clearly did not witness the “day of the Lord” (which, on preterist views is either the 70AD destruction of the Temple or still is yet to come), and so such language has a precedent for longer periods of time than the preterist appeals to.

Overall, however, some of the themes Gentry points to does hint at the possibility for interpreting certain prophecies as fulfilled in the destruction of Jerusalem.

Idealism

The idealist position has some draw for me because it focuses on the applicability of the book to all Christians in every time and place. In particular, the idealist interpretation of the letters to the churches is, I think, spot on. It allows for historicity while also noting the fact that we continue to live in an age in which all those types of churches still exist.

Yet I can’t help but also note that the idealist interpretation at times seems to play too fast and loose with the text, assuming that certain persons or events are types when it seems more clearly to point to a future fulfillment. Of course, the idealist could respond by saying many of these still are in the future after all.

Progressive Dispensationalism

There is great appeal in the notion of the already/not yet aspects of Revelation, which seems to give proper deference to the historical background of the book while also grounding it ultimately in the future promised fulfillment.

It is interesting to see that Pate is willing to interpret some aspects of the text figuratively, yet remains convinced that there will be a literal 1000 year reign, among other things. One could charge him with inconsistency here (as Robert Thomas does).

Classical Dispensationalism

I admit Thomas’ view was the most confusing for me. He insists that one must read the text literally, but then says that the white horse is not a white horse with a rider but rather “anti-Christian and false Christian forces.” Frankly, that is not the literal meaning of the text. It is commendable to desire to stay as true to the text’s meaning as possible, but using the word “literal” in this way seems to be abuse of language.

But Thomas’ view also has more to recommend it, such as his focus upon the future fulfillment. It is hard to read Revelation and not see many of the events as yet to occur, particularly if one desires to read the text as literally as possible.

General remarks

One thing I must note is that I did experience some great disappointment with the book in that it did not follow the standard format of the Zondervan Counterpoints series. Specifically, the book does not have each author interacting with the others after each view. Although the authors clearly had access to the other essays and were given the opportunity to interact via footnotes throughout their own essay, the level of interaction was not on par with other books in the series.

Others have expressed displeasure with the fact that the book does not present the historicist view of Revelation. I share some of that, though I would still maintain that–despite other reviewers [mostly on Amazon] are saying–there are definitely four distinct views presented in this book. They do not cover all the views as comprehensively as some might like, but the views which are included are each unique and worth reading. The quick dismissal of historicism in the introduction may be the consensus of scholarship, but historicism remains a major view among the laity as well as many clergy and some scholars. To have it not included is not the greatest crime, but it does hint at a lack of completeness with the survey here.

Overall, I would recommend this book as a way for those interested in Revelation and eschatology more generally to read. It presents four major views of the interpretation of Revelation by giving each author a rather lengthy section to make their case. Readers will be familiarized with the different views, along with arguments for and against each view. Although the book could be improved by the inclusion of the historicist position and greater interaction between the views, Four Views on the Book of Revelation is a worthy read. Let me know what you think. What is your view on Revelation?

Links

Like this page on Facebook: J.W. Wartick – “Always Have a Reason.”

Book Review: “Understanding End Times Prophecy” by Paul Benware– I review a book on eschatology written from the premillenial dispensationalist position.

Source: Four Views on the Book of Revelation edited by C. Marvin Pate (Grand Rapids, MI: Zondervan, 1998).

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Questions of the Week: March 10-16, 2013

question-week2I have begun a new “thing” over on the Facebook page for this site. If you haven’t checked that out, go over and like the page: “J.W. Wartick- Always Have a Reason.” What is this thing? Well, I’m asking you, dear readers, to respond to various questions throughout the week, which I will then post here. The goal is to get you thinking about a number of issues, and to get some great interaction both on the Facebook page and here. Each week, I will ask questions on the Facebook page, and wait eagerly for responses. Then, I will post the questions here with perhaps some commentary. I don’t know, I’m figuring it out too. This will be a series to go alongside the “Really Recommended Posts” where I send you all to other awesome sites. Give me feedback on what you like about this, or what you don’t like. With no further ado:

Questions of the Week

What is your view on Christianity and the Environment?

I have seen in discussion on this site that people hold an array of views on how we should answer this question. I wrote a post discussing “Caring for Creation” and  reactions were very diverse. Skepticism was expressed over global warming, while others expressed the notion that such skepticism is unfounded. The bigger issue, however, is the issue of caring for creation more broadly and how to interact on that level. The answers there were diverse as well. You should check out the post, and let me know here what your thoughts are on this hot-button topic.

Do you have a view on the eschatological millennium? If so, what is it?

One of the most hotly-contested issues in Christian doctrine is that of eschatology. There are various views of the “millennium” which compete for adherents. I recently reviewed a book outlining premillenialism, but it also provided an overview of the various positions “out there.” Check out the review, and let me know what your view is on this contentious issue. Responses to this question on the page covered a diverse array, from those who felt the issue focused around Israel to a recommendation of amillennialism to one who held to a diverse pick-and-choose approach. What do you think?

“The Big One”: What are your thoughts on the Newly Selected Pope?

Judging from my Twitter feed and Facebook, reactions to this question were wildly diverse. Some people decried the “most recent antichrist” while others celebrated their new “papa.” Pope Francis’ second blessing was for a pregnant woman and her child, which gives me great comfort in knowing that the Roman Catholics will continue to stand firmly against abortion. I know little else of this Jesuit man from Argentina, so let me know your thoughts.

Image: 

The image is a picture I took of my NIV Study Bible (copyright for the pages to Zondervan, but image copyright as below).

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Book Review: “Understanding End Times Prophecy” by Paul Benware

uep-benwareUnderstanding End Times Prophecy by Paul Benware certainly deserves its subtitle: “A Comprehensive Approach.” Benware presents a lengthy tome defending his position, dispensational premillenialism (more on that soon), while also outlining and critiquing many other views on various eschatological concepts.

Wait, What?

Yes, I just used the words dispensational premillenialism together in a sentence as though it made sense. It does. That is one of the many views Benware surveys in the book. Before reading Understanding End Times Prophecy (hereafter UEP), I admit I could not have distinguished a dispensational premillenialist from an amillenialist. Nor could I have identified a pre-wrath view in contrast with a post-wrath view. Benware’s book touches all of these and more, explaining the various positions out there on the various eschatological themes while also providing a thorough critique of those with which he disagrees.

Outline of Contents

Benware starts by outlining some principles for interpreting Biblical prophecy. Primary among these is the notion that prophetic passages must be interpreted literally. Benware explains: “Literal interpretation assumes that… [God] based His revelatory communication on the normal rules of human communication. Literal interpretation understands that in normal communication and in the Scriptures figures of speech are valuable as communication devices…” and it is therefore “not… a rigid ‘letterism’ or ‘mechanical understanding of the language’ that ignores symbols and figures” (23-24).

UEP then outlines a broad understanding of Biblical covenants, noting that the covenant God made with Abraham was unconditional, and so must be fulfilled.Next, Benware turns to a number of passages which outline the Palestinian, Davidic, and New Covenants. These he discusses in the context of promises God makes to Israel which must be fulfilled.

The next major section outlines the major views on the millennium. Benware favors the dispensational premillenial view and so spends some time outlining it.The dispensational view focuses on the covenants found throughout the Bible. It holds that there are different “economies” of God’s working. These dispensations are not time periods, nor are they different ways of salvation. Instead, they are specific truths about how God chooses to work with His people (86ff). This view also holds that God will fulfill promises through Israel as a literal nation in the place that God promised them (88ff).

The premillenial view holds that Christ returns before the millennial kingdom. It holds that the millennium is a literal thousand-year reign of Jesus on earth. Thus, there are two resurrections: first, before the millennial kingdom; second, after the millennial kingdom. Israel factors prominently into this view; Israel will be part of the thousand year reign and will occupy the land that God promised unconditionally to Abraham (94ff). Benware argues against the notion that Israel has become displaced or fulfilled in the church (103-120).

Then Benware turns to the view of amillenialism. Essentially, this view holds that the “millennium” is non-literal and is being fulfilled now during the church age. There is one resurrection, and the judgment comes immediately upon Christ’s return. Thus, the current period is the millennial kingdom (121-137).

Postmillenialism is the subject next discussed in UEP. This view tends to be tied into the notion that we are now living in the kingdom of God and so will usher in a golden age through social justice or action. After this undefined point, Christ will return to judge (139ff). Benware is highly critical of this view, noting that it relies upon the notion that we will continue improving the world (yet the world seems to be falling farther rather than progressing); as well as its rejection of the notion of a literal reign of Israel (150ff).

Finally, Benware evaluates preterism. Essentially, this view holds that the events prophesied in Revelation and elsewhere have either all or mostly been fulfilled already. There is much diversity within this perspective, but largely it is tied in with the notion that the destruction of the temple ushered in the end times (154ff).

The next major area of evaluation in UEP is that of the rapture. Benware analyzes pre-tribulation; post-tribulation; and other rapture views. Pre-tribulation is the view that the rapture will happen before the tribulation period. Post-tribulation is the view that the rapture happens after the tribulation. These directly tie into how one views the coming of Christ and the millennial kingdom (207ff).

Finally, UEP ends with outlines of the seventieth week of the book of Daniel, the Kingdom of God, death and the intermediate state, and the final eternal state. An enormous amount of exposition and discussion is tucked into these final chapters. For example, Benware includes a critique of annihilationism.

I have here only touched on the surface of UEP. Benware is exceedingly thorough and has managed to write an amazing resource on the issues related to End Times Prophecy.

Analysis

As has been noted, UEP is a simply fantastic resource for those who want to look at the various views which are discussed in contemporary evangelicalism. Benware has also provided an extremely detailed exposition of the dispensational premillenialist position. If someone wants to critique that view, UEP will be a book which they must reference. It is that good and that comprehensive.

Furthermore, Benware provides a number of excellent insights through the use of charts. Throughout UEP, there are charts scattered which summarize the content of what Benware argues, show pictorially what various views teach, and more. These charts will become handy for readers to reference later when they want to discuss the issues Benware raises. They also help interested readers learn what various views and positions teach.

Benware rightly shatters false notions that Biblical prophecy is some kind of indiscernible mystery language which humans weren’t meant to think on. His care for making clear what the Bible teaches on a number of issues is noteworthy.

Unfortunately, there are several areas in the book which are cause for caution. Benware’s use of proof texts is sometimes questionable. There is great merit to utilizing a series of related texts after an assertion in order to support one’s argument, but upon looking up several texts that Benware cites to make his points, it seems that he often stretched texts far out of their context or even cited texts which had nothing to do with the argument he made in the context in which he cited them. For just one example, Benware writes “The second phase of his [the Antichrist’s] careerwill take place during the first half of the tribulation… During his rise to power he will make enemies who will assassinate him near the midpoint of the tribulation (cf. Rev. 13:3, 12, 14). But much to the astonishment of the world, he is restored to life and becomes the object of worship (along with Satan)” (300). Note that Benware specifically says that the Antichrist will be assassinated and resurrected. Now, turn to the passages that Benware cites. Revelation 13:3, 12, and 14 state:

3: One of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was filled with wonder and followed the beast… 12: It exercised all the authority of the first beast on its behalf, and made the earth and its inhabitants worship the first beast, whose fatal wound had been healed… 14: Because of the signs it was given power to perform on behalf of the first beast, it deceived the inhabitants of the earth. It ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. (NIV)

Now, where in this section does it say the Antichrist will be assassinated? Where in this section does it talk about the Antichrist dying and being raised to life? Strangely, Benware seems to reject the literal hermeneutic he advocates, and begins to interpret texts in ways that bend them  to the breaking point.

The issue of these proof texts opens a broader critique of UEP. Benware constantly insists upon a literal reading of Revelation and other prophetic texts, while also criticizing those who hold other views of using an inconsistent hermeneutic. Yet, as I believe I demonstrated above, Benware often goes well beyond the literal meaning of the texts and comes to conclusions which stretch them past literal readings. In fact, it seems that Benware balances an often literalistic reading of the text with a non-literal reading. Thus, Benware seems to fall victim to the very error he accuses all other positions of falling into.

An overall critique of the position Benware holds would take far too much space and time for this reader to dedicate in this review, but I would note that the conclusions Benware comes to are often the result of the combination of literalistic readings and/or taking texts beyond what they say that I noted above. Some of the worrisome issues include the notion that the sacrificial system will be reinstated (334ff); a view in which the notion that the church seems in no way fulfill the Biblical prophecies about Israel (103ff); hyper-anthropomorphism of spiritual beings (i.e. demons, which are spiritual beings, being physically restricted [130]); and the insistence on literalizing all numbers in the Bible (168), among issues. It’s not that Benware doesn’t argue for these points; instead, it was that it seems his method to get his conclusions was sometimes faulty, and the case not infrequently was overstated.

One minor issue is Benware’s use of citations. It’s not that he fails to cite sources; rather, the difficulty is that he inconsistently tells the reader where the source is from. Very often Benware block quotes another text (with proper end note citation) without letting the reader know who or what he is quoting. Although this may be better for readers only interested in the argument, it can be very frustrating for those interested in knowing where Benware is getting his information to have to flip to the back of the book all the time to trace down sources. The problem is compounded by the fact that sometimes he does tell the reader where the quote is from (for example, he’ll write “so-and-so argues [quote]”) while at other times he just dives directly into the quote. The inconsistent application here may be a minor problem, but it did cause major frustration through my reading of the text.

Conclusion

Understanding End Times Prophecy is worthy reading. It provides an extremely in-depth look at the dispensational premillenial position. More importantly, Benware gives readers an overview of every major position on the millenium, the rapture, and the tribulation. The book therefore provides both an excellent starting point for readers interested in exploring eschatological views while also giving readers interested in the specific position of dispensational premillenialism a comprehensive look at that view. It comes recommended, with the caveat of the noted difficulties above. It would be hard to have a better introduction to the issues of Biblical prophecy from a premillennialist perspective than this one. The question remains, however, whether that view is correct. So far as this reader is concerned, that question remains unsettled.

Source

Paul Beware Understanding End Times Prophecy (Chicago: Moody, 2006).

Disclaimer: I was provided a review copy of this book by the publisher My thanks to Moody Books for the opportunity to review the book.. 

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

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