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Further, while some authors do a good job refurting Spong's theology, others are not as good at communicating their position. The book does a good enough job in refuting "Spong theology", but lacks a coherent focus because of the many different authors. The book would have been better if only two of the Bishops wrote this book seeking editing and assistence from the others.
Don't get me wrong. I've tried to read Spong. But, alas, the Rt. Rev. S. is a ghastly writer. After a while, the charms of Spong's writing-- his relentless self-congratulation, his presenting of hackneyed 19th-century pop-biblical-criticism as his own daring innovation, his use of the passive voice to hide sweeping and questionable assertions ("...there is surprise at how insignificant were the theological issues dividing the two sides [of the Reformation]"), his utter lack of a sense of humor, his unforgivably poor skill with words-- begin to pall. I haven't yet met someone who can read an entire chapter of Spong at one sitting.
That's where this book comes in handy. They don't exhaustively categorize the intellectual sins of the Rt. Rev. Spong-- such a task could never be worth the trees killed. But they provide a good survey of his looking-glass kingdom. "Can A Bishop Be Wrong" isn't a work of Christian apologetics, because it doesn't have to be. Spong's main contention-- the foundation of all his work-- is his claim that no intelligent person of the twentieth century can be an orthodox Christian. To respond, one doesn't have to prove Christianity-- one just has to provide a counterexample. This book categorizes his errors and logical lapses with admirable thoroughness. Not an exhaustive thoroughness, to be sure, but sufficient to the silly task at hand.
This book has its flaws. As others have noted, it is a collection of essays, and they repeat some of the same points over and over. The authors sometimes let Spong goad them into anger. And they don't argue much against Spong's theological outlook-- but since Spong's outlook is just rehashed nineteenth-century "modernism", you can find plenty of orthodox arguments against heavier intellectual forces than Spong. (Try Chesterton's _The_Everlasting_Man_, for starters.)
This book has a limited market. Spong's fans will not be moved by what they read here, if they were inclined to try reading it. But to the traditional theist of whatever religion, who wonders whether he ought to read Spong and find out what all the fuss is about, this book offers a strong and well-reasoned answer: "Nope."
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Rev. John Evers