Tolkien, Christopher. History of Middle-Earth II’>The History of Middle-earth II. HarperCollins, 2002.
Traces in great detail the manuscript development of the Lord of the Rings.
Verbeek, Theo. Descartes and the Dutch: Early Reactions to Cartesian Philosophy, 1637-1650′>Descartes and the Dutch. Carbondale: Southern Illinois University Press, 1992.
This book documents the conflict between Descartes, his followers, and the Reformed Orthodox. The Orthodox had several concerns with Descartes.
First, they thought that his methodological skepticism was sinful: to doubt the existence of God is a breach of the first commandment. It is not a way to knowledge. Though Descartes did argue for the existence of God, the Orthodox found his arguments weak. They believed the net result of starting with methodological doubt and following with weak arguments for the existence of God would be an increase in atheism.
Second, they held that reason was an instrument of knowledge that should always be subject to Scripture. They rejected the concept that reason is an "independent source of knowledge." They were concerned that if reason was raised as an authority above Scripture that doctrines such as the Trinity, incarnation, original sin, and eternal punishment might be rejection as contrary to reason. The Orthodox were also concerned by Descartes dismissal of the human senses as reliable. They believed that since the senses were given by God they were, in general, reliable. Voetius indicated that, "People who reject the senses are like the philosopher who, for the sake of wisdom, put out his own eyes in order to meditate at his ease" (56).
Third, the Orthodox were concerned that Descartes approach was too speculative. Descartes argued that even God must be caused, if only by himself, since all beings must have a cause. The Orthodox held that speculations about the being of God are dangerous; they believed they could say from Scripture that God is not caused by anything else. Beyond this they did not wish to go.
Fourth, the Reformed Orthodox were also concerned that Descartes placed human free will over the sovereignty of God.
Wright, N. T. The Case for the Psalms: Why They Are Essential’>The Case for the Psalms: Why They are Essential. HarperOne, 2013.
For anyone interested in an introduction to the Psalms, Gordon Wenham’s, The Psalter Reclaimed would be a much better resource than Wright’s Case for the Psalms. Though not without occasional insight, I did not find time, space, and matter to be the most compelling or insightful way to unpack the themes of the Psalter.
Calvin, John. Institutes of the Christian Religion’>Institutes of the Christian Religion’>Institutes of the Christian Religion. Edited by John T. McNeil. Translated by Ford Lewis Battles. Philadelphia: Westminster, 1960. [2.9-14]
Chapters 9-11 deal with continuity and discontinuities between the Old and New Testaments. Calvin is right to see both present, but he is wrong to see the continuity as one covenant of grace under different administrations. I think he is further wrong to locate part of the discontinuity in making the OT about physical promises and the NT about spiritual fulfillments.
Chapters 12-14 deal with the humanity of Christ. Calvin does an excellent job of demonstrating why Christ must be man. He answers the objections of heretics to the humanity of Christ, and he lays out the orthodox position