2001-06-30 The gladiator returns ? but not as gloriously.

Readers familiar with the "Mark of the Lion" series will know that the central issue of the first volume in the series - "A Voice in the Wind" - was how to witness to an unbelieving world, and this is the most powerful and convincing book of the entire series. Like the second volume of the series ("An Echo in the Darkness" - an exploration of forgiveness), the third volume ("As Sure as the Dawn" - an exploration of anger) is much more introspective than the first. Since "As Sure as the Dawn" shares with "An Echo in the Darkness" a focus on inner conflict, it unfortunately also shares many of its weaknesses. Certainly it has to be conceded that Rivers writes on a much higher level than most contemporary Christian fiction. When packed with a deep theological message, such literary fiction has the potential to pack a serious punch. But not when the theology is weak. Sadly, that is the case not only with "An Echo in the Darkness", but also with "As Sure as the Dawn".

The most serious theological weakness is that Rivers places the events of her story *after* the apostolic era, and yet incorporates signs and wonders that were unique to the apostolic era. These include direct revelation (to Rizpah p.26 and Theophilus p.354), the gift of tongues (when the main characters suddenly speak German, p.314), and miracles (resurrection, p.278-80 and miraculous deliverance by walking on water, p.467). The presence of miracles outside of the apostolic era is particularly unfortunate, because Rivers makes them decisive turning points of the plot - in both instances resulting in conversions. That the miracle of resurrection causes a conversion appears to be in direct contradiction with the words of Jesus in Luke 16:31 "If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead." Not only do these miracles and wonders result in an overly optimistic story-line that fails to reflect the harshness of real life for Christians today, they are dependent on a tenuous theological position. If one agrees with the assertion that apostolic wonders and miracles ceased with the apostolic era, one must also concede the plot of "As Sure as the Dawn" is not credible.

There are other minor theological weaknesses that are not as crucial to the plot. The portrayal of first century worship (p.126) is questionable, and certainly the idea of "coming forward" (p.5) is anachronistic and without basis in the New Testament, and is more indicative of contemporary rather than ancient worship. The exegesis of several Bible passages is highly disputable, such the use of Matt. 7:1 "do not judge" (p.53) which fails to take into consideration the immediate context dealing with hypocrisy; the use of 1 John 4 "love one another" to include unbelievers (p.83,373), despite the clear application of this text in Scripture to fellow believers; the suggestion that each piece of the armor of God in Eph. 6 is another name for Christ (p.87); the understanding of Rom. 6 as requiring baptism by immersion (p.283); and the explanation of Gen. 6:5 as meaning that after the fall there was just a "seed of sin" which progressed into increasing corruption (p.291). Also questionable are the assertions that Satan was God's most beautiful creation (p.291), that the Israelites are still God's children today (p.301), and that forgiveness is required independent of repentance (p.423 - note that Christ did not forgive his murderers, rather He *prayed* for their forgiveness). As usual, the theology of universal atonement (p.60,112,314), partial depravity (p.248-9, 290) and the emphasis on Christ as an example rather than as an atoning substitute (p.306) is typically Arminian.

Like the first volume of the series, the graphic allusions to Atretes' sexual relations outside of marriage and frank discussion of sexual thoughts makes "As Sure as the Dawn" unsuitable for children. In fact the emphasis that Rivers lays on physical attraction is somewhat disturbing (p.187,189). Romantic love appears to play just as much a role as religion in determining the course of events, as evidenced in the fact that one of the religious climaxes of the novel (baptism) is promptly overshadowed by a romantic climax (marriage). The fact that this baptism was rather premature (one of the characters later observes that the baptized person does not even really understand what it means to be a Christian! p.309) appears to confirm this.

The above criticisms may seem harsh but they are honest. At the same time, there are many positive theological insights that Rivers successfully and effectively shares. The fact that the apostle John quotes numerous Scripture passages verbatim is a real strength. The portrayal of spiritual conflict as the gospel is proclaimed in pagan territory is particularly convincing. Rivers' description of demonic powers at work among the pagans under the guise of their gods is powerful and accurate. Thankfully the third volume of the series is not ALL internal conflict like the second volume, and thus overcomes some of its weaknesses. There are also some exciting action scenes reminiscent of the first volume. A reasonable effort, but unfortunately not enough to equal the first gem produced in this series. Like Atretes, Rivers is back, but not with the same glory as we saw at our first meeting.