Set in the Appalachians in the 1850s, this is a reflective and contemplative novel with a temendously powerful message. Cadi's quest for relief from the burden of sin by means of a sin-eater is brilliantly used by Rivers as a metaphor for the gospel. Cadi's initial fear of the mysterious man of God mirrors the fear we all need to have about going into God's presence as sinners, and the need for spiritual cleansing: "If I could talk him [the sin eater] into taking my sins away now, maybe then I could come back and get close enough to hear what the man of God had come to say and not fear being struck dead in the doing." (p92). "God knew me for the sinner I was. God would decide what he would do to me. I knew what I deserved: death and a fiery pit of eternal torture and damnation." (p135). Cadi's discovery is just as vital for readers as it is for her: the gospel of Jesus Christ: "You mean he's just like our sin eater!" (p146) "No man can take away your sins, only God." (p146) Even the human sin eater himself must come to the realization that sin can only be removed with the substitute provided by God: "I've been the Judas goat leading our people to slaughter without even knowing that Satan was using me to do it." (p311) Using the sin eater as a metaphor of Christ's substitutionary work is the heart of the gospel, and the heart of the novel. This brilliant image is outstanding and is easily the highlight of the novel.
The notion of the sin eater gives this novel great depth beyond a mere story-line, and when accompanied by many quotations directly from Scripture, is a real strength. It is unfortunate that the novel as a whole does not live up to the full potential suggested by the brilliant metaphor at its heart. The rest of the story is riddled with theological errors which detract from the thoroughly Biblical concept of its main message about substitutionary atonement. Some controversial aspects of Rivers' theology are very evident, including an implicit endorsement of Arminianism (p161,207,250,323); prayers to Jesus; baptism without a real understanding of the gospel or the involvement of office-bearers (p176,280); and the common evangelical concepts about judging being forbidden (p373), God hating the sin and not the sinner (p287), and forgiveness independent of repentance (p373). The belief in ongoing revelation is also evident on numerous occasions (p162,238,248ff), and although it is fortunate that in most cases this direct revelation from God comes in the form of direct Scripture quotations, there are instances where Biblical references are arguably interpreted and applied incorrectly (p289). In keeping with this it is not surprising that the *written* Word plays virtually no role in the course of the story. More surprising from Rivers is the idea that man's total corruption was a development that did not occur immediately after the fall (p144). Further, the idea that the cycle of the seasons portrays Christ's death and resurrection (p252 & 286) is rooted in pagan mythology rather than in Scripture! Rivers even takes this one step further by suggesting that someone can be saved by their belief in God as revealed in the seasons, without ever having heard the gospel of Christ in the written Word (p284-7). Lilybet's identity is also problematic. Rivers herself raises this question (p321) but doesn't answer it, and in the end Lilybet's role as a "taint" or an "angel" is at best implausible and without a strongly credible Biblical foundation. And on a non-theological note, one wonders whether Cadi's reflections about faith are at times rather too mature for a ten year old.
"The Last Sin Eater" earned Francine Rivers the 1999 EPCA Gold Medallion in the Fiction category. Certainly on account of its theme it deserves a high commendation. When combined with Rivers' delightful characterization and insight into personalities and relationships, it is a story with real potential. But in the end, the gulf between Rivers' theology and mine on other points detracts from the main theme so that this novel doesn't live up to its potential.