Author: rtrube54

Review: Beyond Ethnic Loneliness

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Cover image of "Beyond Ethnic Loneliness" by Prasanta Verma

Beyond Ethnic Loneliness, Prasanta Verma. InterVarsity Press (ISBN: 9781514007419), 2024.

Summary: An Indian American immigrant describes the distinctive experience of ethnic loneliness and steps those experiencing that loneliness and those who care for them can take toward healing.

” ‘Go back to Indiana, or wherever it is you came from!’ she hissed.

Imagine you are the little girl whose only memories are growing up in Alabama, whose family immigrated from India. It was a devastating message that the author of this work has never forgotten, even with the mistaken notion that Indian Americans must be from Indiana! She spoke English like an American but looked “different” from others. She found herself asking the question “What am I?” And in living in this place on the margins, it led to a peculiar kind of loneliness–ethnic loneliness. It is the loneliness that Blacks, Indigenous people, Latinos, Africans, Middle East and North Africans and Asian American and Pacific Islanders who live in a White majority country struggle with.

In Part One of the book, Prasanta Verma takes this question of “what are you” and delineates the particular nature of ethnic loneliness. In defining ethnic loneliness, one of the striking aspects to me was its chronic, rather than episodic nature that may be experienced as cultural isolation, lack of connection, identity conflicts, loss of cultural identity, social exclusion, marginalization, language barriers, and integration and assimilation. Verma discusses the experience of disbelonging, being uprooted from a place where one belongs to and with others. She poignantly describes her own struggle where her particular beauty clashed with the dominant white culture–she with dark skin without tanning and dark curly hair. She wrestles with identity theft, being the perpetual foreigner in America and a tourist with an American passport in India.

She shares what it is like to be isolated and othered in a racialized society–the racial stereotypes (in her case, the model Asian) and the microaggressions (“where are you from?” which is asked because of one’s different appearance). There is even the struggle of names–does one choose an American name to fit in, making one a traitor to one’s own ethnicity. She chronicles how ethnic minorities are marginalized in institutions: lack of diversity and representation, cultural insensitivity, discriminatory policies, microaggressions, lack of access, language barriers, and more. She concludes this part with summarizing the experience as one of exile. Throughout, Verma draws on how scripture addresses such loneliness, and here points out how God was with exiled Israel, the despised Samaritans and others on the margins.

Part Two of the book explores what may be done. Her focus is on the ethnically lonely person and a key is moving from disbelonging to belonging.. She begins with the healing of different forms of racial trauma, which she names, as a kind of belonging to oneself. She also encourages finding people to be safe with while also setting healthy boundaries in one’s life. She emphasizes the importance of stories, including reading the stories of others, offering a great bibliography. A good rule in such situations (and especially for majority culture people) is: “Don’t deflect racism/Don’t defend racism/Don’t deny racism.” She discusses the ways individualism and fear create barriers to moving from disbelonging to belonging and offers an extremely helpful list of what churches and community organizations can do. Her concluding chapter describes living in the already/not yet of longing for “the better country” of Hebrews 11:13-16–the loneliness that opens us up to the beauty of community, the glimpses and the long haul to see the changes we dream of.

At the end of each chapter (along with questions and a writing prompt) is an answer in verse to the question “So, What are you?” which are wonderful meditations allowing the chapter’s truth to sink deeply into one’s life. Here is the one from the final chapter:

SO, WHAT ARE YOU?

You are beloved
You are not invisible
You are whole
You are wanted
You are seen
You are loved
Just the way you are
You belong to yourself
You belong to others
You belong to God
So, what are you?
You are a gift of joy
You eat at the table
Of belonging
You are a Home
Of belonging
To others
And yourself

Prasanta Verma addresses hard realities of loneliness and trauma with stories of her own life and those of others. She offers biblical re-framing and practical suggestions wrapped in beautiful rhythmic prose and verse. This is an important book not only for those who struggle with ethnic loneliness but for any who care enough to want to understand and accompany those who struggle. And I can’t help but wonder if the insights and practices in this book, if applied, might also begin to address the larger loneliness pervading our society.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Heaven & Earth Grocery Store

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Cover image of James McBride's "The Heaven and Earth Grocery Store."

The Heaven & Earth Grocery Store, James McBride. Riverhead Books (ISBN: 9780593422946), 2023.

Summary: A story centered around a grocery store in the midst of Pottstown’s Chicken Hill district, inhabited by immigrant Jews and the local Black community.

In 1972, a body is found at the bottom of a well, but swept away by Hurricane Agnes. In one sense the rest of this novel answers the question of how that body got there (and so I won’t). But this is a rich story about so much more, that all centers around a Jewish grocery, The Heaven & Earth Grocery Store. Jewish immigrants with a daughter Chona owned the store. She married a struggling theatre owner, Moshe Ludlow. Eventually Moshe figured out that the money was in Black acts, that the Black residents of Chicken Hill as well as surrounding areas would attend.

Chicken Hill was where those living on the margins, trying to get a toehold, lived–Blacks, immigrant Jews, and later, Latinos. Moshe and Chona lived above the store. While his theatres profited, the store lost money, mostly because Chona was generous with extending credit and slow to ask repayment. As more Jews moved away, Moshe wanted to join them but Chona refused. Today, we would call her a community activist. She was greatly loved, whether by the Jewish immigrants or Black residents, many of whom McBride introduces us.

Nate Timblin worked for Moshe, doing repairs. He had a dark past, according to rumors, but Moshe knows nothing of this. So when he asks Moshe and Chona to help a bright child deafened by a stove explosion to hide from white authorities who want to institutionalize him at Pennhurst, they agree. Dodo quickly becomes beloved by Chona, and a great help as she was weakened by periods of illness. This was not a child who needed institutionalization. They succeed until the town’s white doctor visits the store. Dodo defends her against an assault by the doctor, who flees only to return with the police, who take Dodo to Pennhurst, which is as horrible as all the rumors.

Nate and Addie, the woman he has been seeing, figure out what happened to Chona. And an amazing thing happens. Two communities touched by this evil act come together to rescue Dodo, honor Chona, and to get back at the city councilman, Gus Plitzka, who controls their water supply. And this underscores the larger context of this story. Pottstown is controlled by its white establishment. In these incidents, two ethnic communities, each in many ways self-contained, except by the generosity of Chona, come together to shrewdly resist the white establishment in plots with many moving parts. As kind of a dark counterpart to Chona, Nate chooses to risk all to deliver Dodo from the horrors of Pennhurst.

It’s not hard to see why this book has won numerous recognitions. McBride paints a rich portrait of these two communities that stand against white power and venality. We see two communities galvanized by attacks on an innocent boy and a generous and righteous woman. But all this was sown through years of care and generosity where heaven and earth met at a grocery store.

Review: Into the Heart of Romans

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Cover image of "Into the Heart of Romans" by N.T. Wright

Into the Heart of Romans, N.T. Wright. Zondervan Academic (ISBN: 9780310157748), 2023.

Summary: A close reading of Romans 8, focusing on the purpose, presence, and profound love in Christ for all who believe meant to assure them of not only their ultimate destiny but of God’s favor even as they share in the sufferings of Christ amid a groaning creation.

N.T. Wright has been studying the book of Romans for fifty years, publishing both scholarly and popular commentaries on Paul’s masterpiece, as well as drawing extensively on Romans in his Pauline scholarship. This book reflects both the culmination of this scholarship as well as changes in his thought through discussions with his students.

The focus of the book is on the majestic culmination in Romans 8 to Paul’s arguments in Romans 1-7. Romans 8 is indeed the heart of Romans as central in the text of the letter and key as a transition from the argument of the first seven chapters to the discussions on the calling of Israel in 9-11 and the applicatory material of chapters 12-16. But what is Paul’s conclusion and how did Wright’s thinking about it change.

We have traditionally read this chapter is one of assurance of our salvation in Christ, as those not under condemnation, as those for whom God works good in all things, and for whom nothing can separate us from God’s love in Christ. Wright would not disagree with these things, but has come to see something equally rich–the presence, power, and profound approval of God in Christ for us in the present moment. For many of Paul’s readers, even as is the case for many in the present day, the present is a time of suffering. Paul’s message is that this, in fact is their vocation, and it is one of sharing in the sufferings of Christ, that the spirit (Wright uses the lower case throughout) groans, intercedes, and empowers, and that Christians can be assured of God’s approval (and not condemnation) and God’s protection in life and death.

After introductory material setting Romans 8 in its context, Wright breaks the book into eight sections. For each section, Wright asks what the opening and closing reveals about the theme. He then looks at Paul’s connecting words to unpack the logic of his argument. He then looks at the contexts in Paul’s wider world, both Jewish and Greco-Roman, that provides resonances for what Paul is saying. A few insights I appreciated out of the wealth of material here:

  • Romans 8:1-4. There is no condemnation because God condemned sin in the flesh of Jesus, fulfilling what Torah could only anticipate.
  • Romans 8:5-11. The spirit of the risen Christ enables God’s people in the present time to please God in our bodies.
  • Romans 8:12-17. Wright challenges the moralizing anthropology of our Platonic notions of heaven with the idea of our vocation in the new creation, already begun in which we are God’s spirit-empowered agents. That vocation is as fellow heirs with Christ, crying “Abba” even as we share in suffering, with the hope of resurrection.
  • Romans 8:17-21. “The primary meanings of ‘glory’ in this passage are, simultaneously, the glorious presence of God himself dwelling within us by the spirit, and the wise, healing, reconciling rule of God’s people over the whole creation. These two — God’s presence and human rule — are made for each other. They fit together” (p. 110).
  • Romans 8:22-27. We enter, perhaps most deeply into our vocation, as we enter into the world’s suffering, the groaning creation, enabled by God’s spirit to pray with lament and longing.
  • Romans 8:28-30. Wright challenges the traditional “all things work for good” translating it rather “God works all things together for good with those who love him,” particularly in calling, justifying, and glorifying us.
  • Romans 8:31-34. An interesting side note in this chapter is Wright’s questioning of the Feast of Christ the King, contending that it takes away from the idea of the Ascension as Christ’s installation as King.
  • Romans 8:34-39. The theme of our vocation makes sense of all the “bad” things of vv. 35-36 with the assurance that none of these will separate us from the love of God in Christ.

Wright’s situating of the assurance of God’s love, approval, and protection within the vocation of Christians as sharing in Christ’s sufferings in a groaning creation profoundly deepens our reading of this powerful chapter. This is not “happy-clappy” Christianity insensitive to the world’s struggles. It is not prosperous and privileged Christianity by the standards of the world. This is a profound word for Christians who have entered into the groanings of our world and for those whose faithfulness has led to suffering, that this is not their fault, that God is with them, and even praying with them in their laments. This is a profound word that there is nothing that the world or the powers can throw in their face or their lives to part them from God. Even as God said to Israel, “I will be your God” so God says to the larger human family in Christ.

Wright is not an easy read. It was a gift to read this with a local book group, particularly one with a member deeply familiar with Wright’s work (not me) who supplemented our discussions with background material from Wright. Thanks, Dan, and all my friends, who labored to dig out the wealth of insight in this book!

Growing Up in Working Class Youngstown – Grant E. Hamilton, Political Cartoonist (1862-1926)

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A line drawing of Grant Hamilton, political cartoonist

Growing up, there was one other place in the Vindicator I would go beside the comic section for cartoons and that was the editorial page for the political cartoons. Political cartoonists taught me that politicians made some of the best comic figures, often because they took themselves too seriously, and didn’t realize how funny this might look to others.

Not until this week did I know that one of the great American political cartoonists of all time grew up in Youngstown. Grant E. Hamilton was born in the city on August 16, 1862. He was the son of Homer and Adeline Hamilton, an old Youngstown family, who lived at 111 Woodland Ave. There is little information about his growing up years and it appears that by age 20 he was in New York City. The earliest cartoon online is from January 17, 1883 in the New York Daily Graphic. By 1884, his work appears in Judge, a New York magazine of political satire allied with the Republican party. He worked for the magazine over twenty years, becoming its art editor.

He supported the candidacy of William McKinley, who had strong ties to the Mahoning Valley, in both 1892 and 1896. Perhaps his most famous cartoon (which I could not find online) was his “full dinner pail” cartoon in support of McKinley, against William Jennings Bryan. Here is a sampling of his cartoons:

Representative political cartoons drawn by Grant Hamilton

The one on the left appeared in Judge in 1884 showing Tammany Hall’s “Boss” Kelly in the aftermath of the 1884 Democratic convention that chose Grover Cleveland, perched on Kelly’s right arm. The center cartoon attacks William Jennings Bryan’s “Cross of Gold” speeches during the 1896 campaign against McKinley. The caption underneath (not visible here) reads “The Sacrilegious Candidate. No man who drags into the dust the most sacred symbols of the Christian world is fit to be president of the United States.” The one on the right is from 1899, showing an unhappy baby (with a spear no less!). The caption reads “The Filipino’s First Bath. McKinley–‘Oh, you dirty boy!’ ” After the Spanish-American war in 1898, the Philippines, following a rebellion seeking independence under Emilio Aguinaldo, essentially became an American colony. McKinley saw our mission as one of uplift, to have a civilizing and Christianizing influence on the islands, hence the bath of “the dirty boy.” The baby is thought to be a caricature of Aguinaldo.

Obviously, Hamilton could be as biting in his political satire as any political cartoonist today. His services were much in demand and he was art editor at points for Leslie’s Weekly and The Graphic as well. He also contributed cartoons for Puck and Life. During World War I, he was chief of the government art bureau. By the 1920’s he was in ill health and left New York around 1924 to move to California, hoping the climate would rejuvenate his health. He died two years later, on April 17, 1926. At the time of his death, he had two brothers living in Youngstown, John and Nick, and a brother Scott, living in New Castle.

Hamilton’s story is one largely in outline and much of what we know of him is associated with his work. It would be a fascinating project to learn about his Youngstown years and how he got his start in political satire.

To read other posts in the Growing Up in Working Class Youngstown series, just click “On Youngstown.” Enjoy!

Review: The Spirituality of Dreaming

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Cover image of "The Spirituality of Dreaming"

The Spirituality of Dreaming, Kelly Bulkeley. Broadleaf Books (ISBN: 9781506483146), 2023.

Summary: A dream researcher explores both the science and spirituality of dreaming.

Kelly Bulkeley is a dream and philosophy of religion researcher who believes dreaming and attention to our dreams can be a spiritual practice. I should mention at the outset that the “spiritual” here is not necessarily connected with a particular religious tradition but rather to the “spiritual” aspect of our lives. That said, the author does reference dream accounts from the Bible (Joseph, Jacob, and Samuel) as well as other religious texts as well as numerous patients and other contemporary persons. He contends that attention to our dreams connects our conscious and subconscious lives, allowing us to live with greater self and social awareness.

He explores how we sleep. Surprisingly, in many societies, it is together with others rather than alone. He also notes our society’s aversion to sleep and proposes the idea of sleep as a form of resistance to our “always on” society. He discusses the neurophysiology of dreaming and the four categories into which many dreams fall: aggressive, sexual, gravitational and mystic and the metaphorical character of dreams that helps in our understanding. He explores dream sharing including the dream-sharing groups he facilitates. He also offers some cautions about sharing dreams and an alternative to imposed interpretations. He suggests if we do nothing more than to begin to attend to and reflect upon our dreams, we will find our dreams, our sleep, and ourselves changing.

The second part of the book describes some of the work Bulkeley and others are engaged in in developing analytic tools to study dream accounts collected in the Sleep and Dreams Database (SDDb), an open access digital archive. In successive chapters, he considers dream content relating to animals and nature, gods and other spiritual beings, and dreams of the dying and those visited in dreams by the recently deceased. He notes how many dreams of the dying have journey themes and the comfort this affords those who are dying.

The third part explores some cutting edge developments in the field of lucid dreaming. This is a state in which one becomes aware that one is dreaming, and some would introduce training to achieve this ability use brain monitoring to further enhance this experience or even control the dream experience and content. It’s obvious that the author has ethical and mental health concerns of anything beyond self-awareness of lucid dreaming as interrupting healthy sleep cycles or even being potentially manipulative. Instead he urges the idea of dreaming as creative play, using the example of Mary Shelley’s dreams and the creative social commentary that emerged in her Frankenstein. In the end Bulkeley eschews technology for the dream journal and the approach of collecting and subjecting to content analysis the accounts of dreams. He offers an example of one dream contributor, unknown to him, whose dream content over time offered an accurate and insightful account of her life. One can see how tools like the SDDb could enhance dream journaling.

The book’s subtitle may be overstated: “Unlocking the Wisdom of Our Sleeping Selves.” My sense is that we often look for sources of “hidden knowledge.” I wonder if self-awareness or attunement might be a better descriptor–understanding the fears, longings, life-experiences and more that are expressed in our dreams. There may be a kind of “wisdom” in that, to be sure. And this is the value I found in Bulkeley’s book. I fear we are often disconnected from ourselves, and dreams help us find our way to ourselves. His descriptions were helpful of dream sharing groups and the playful approach to our dreams, as well as some warnings of rabbit holes one might fall into (similar to unsupported use of psychoactive drugs by unstable individuals).

Like many, I know I dream, but forget most of these. This book makes me wonder about keeping pen and paper by the bedside. As a Christian, we are told that “old men will dream dreams” (I qualify). I am prompted to wonder if I miss things from God, or even my own subconscious. Bulkeley’s book has at least made me curious.

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Disclosure of Material Connection: I received a complimentary copy of this book for review from the publisher through LibraryThing’s Early Reviewers Program.

Review: The Case of the Late Pig

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Cover image of Margery Allingham's "The Case of the Late Pig."

The Case of the Late Pig (Albert Campion #8), Margery Allingham. Open Road Media (ISBN: 9781504087308), 2023 (Originally published in 1937).

Summary: When Campion is invited to the second funeral in six months for an old school acquaintance, he finds him drawn into a murder investigation where the murders keep coming.

When Albert Campion finds himself staring at the corpse of a man he thought buried six months ago, he knows something strange is afoot. Only he doesn’t reckon how strange it is and that his involvement has placed him and Lugg in danger. Supposedly this man is Harris, the brother and heir of the man buried six months ago, R. I. “Pig” Peters. But one look is enough to persuade Campion that this is Pig, an old school nemesis. He died from a blow to the head from an urn that fell from a balustrade above the patio where he was sleeping off a hangover on a lounge chair.

Six months ago, he was surprised to be invited to the funeral by means of a strange verse. Another attendee, Whippet had a similar invite. Campion also notices the fiancée of Pig. All these turn up again at the second death (including the notes in which moles feature prominently), occurring at the estate of old friend Leo Pursuivant. After Campion mentions the need for further examination of the body, it goes missing, only to turn up in the river. Then another grisly murder is found, of a man called Hayhoe, stabbed in the neck and hung on a gibbet like a scarecrow. Clearly, a clever and ruthless killer is abroad in the village of Kepesake. An investigator cannot be too careful, as Campion discovers to his regret.

A unique feature is that this is written as a first-person account by Campion, unlike earlier numbers in the series. I thought it a refreshing change of pace. We also gain sympathy for Campion, who struggles to win the affections of Leo’s daughter Janet, and keeps getting on her wrong side. This is a short, briskly-paced story that works up to an edge-of-the-seat conclusion.

Review: Creator

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Creator: A Theological Interpretation of Genesis 1, Peter J. Leithart. IVP Academic (ISBN: 9781514002162), 2023.

Summary: Considering philosophical discussions of the being of God, turns to Genesis 1 which reveals the Triune Creator who speaks and sees, who loves and is good.

The challenge of this book for the person without a background in philosophy is to get past the first three chapters which explore questions of God’s being, self-existence, and simplicity, and what may be said of God, wrestling with the challenge of apophaticism, in which we can only say what God is not. There are questions of how God relates to the physical world and how God can be an unmoved mover and yet retain God’s simplicity. Along the way, Peter J. Leithart invokes Aquinas and Aristotle, Plato and Plotinus, Augustine and Bulgakov, among others. It’s challenging reading, and important for its exploration of discussions of the being and nature of God.

It also sets us up for the radical turn in the second half from the reasonings of pagan and Christian philosophers to the revelation of Genesis 1. We find here no discussions of the Absolute, the One, or Being. The first thing we learn of God is that God is almighty Creator. Scripture does not know of a God “without interplay with creatures, without a created playground” (p. 150). Creation reflects who God is from eternity. God’s transcendence is over creation, never apart from it. Unlike Greek philosophy, there is no God unrelated to creation.

Furthermore, Leithart asserts, against those who propose that the “we” of Genesis 1 is a heavenly council, that Genesis 1 reveals a Triune Creator. There is a harmonious unity, creating, calling by Word, and forming or hovering–Father, Son, and Spirit. In this, the life of God is revealed as “justice, holiness, wisdom, power, goodness, and truth, all actualized in the infinitely mobile, infinitely lively, inexhaustibly energetic life of triune love, a;; actualized in relation to a contingent creation” (p. 209).

What then do we say of God’s being, the question of ontology. We often speak of God as “I am” as one who is self sufficient, but utterly other. Yet a Triune Creator is both utterly sufficient, but also utterly related to creation, which reveals the self-giving love of the Triune loving Creator.

Genesis 1 reveals a God who speaks and sees. Leithart notes: “All created action, all moments and periods and bodies of time, all created experience is suspended between God’s saying and his seeing.” A staggering thought indeed–that all of our existence is encompassed and sustained and directed by God’s saying and seeing.

My experience of this book was to move from exasperation with my efforts to follow philosophical arguments to exultation in worship of the Triune Creator who speaks and sees all creation–and that so much may be found in Genesis 1 that is not mere polemical ammunition in origins debates.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Passenger to Frankfurt

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Passenger to Frankfurt, Agatha Christie. William Morrow Paperbacks (ISBN: 9780062094452), 2012 (Originally published in 1970).

Summary: Sir Stafford Nye helps a woman in the Frankfurt airport by giving her his cloak, passport, and boarding ticket to England and finds himself caught up in a global plot.

Sir Stafford Nye is a middle aged diplomat on his way home from Malaya when approached by a woman claiming that the re-routing of her flight jeopardizes her life, and asks that Nye help her by giving her his cloak, passport and boarding ticket. To make it all seem plausible, she says she will drug his beer while he leaves behind the cloak with passport and boarding ticket to step away for a moment. When he returns, they are gone, he drinks his beer and is eventually wakened, holding the stuffed Panda he had purchased for his niece, Sybil. Panda will return!

He treats it as a strange embarrassment until a colleague in security tells him he saved Mary Ann, an important agent who is variously known as Daphne Theodofanous and Countess Renata Zerkowski. When his passport is returned, he places a “personal” and ends up meeting her at the opera Siegfried, where she leaves a program with an important clue. Before he knows it, he is involved with her in an espionage plot designed to thwart the rise of a fascist organization sowing mayhem in the world led by a child purportedly sired by Hitler, but masterminded by an obese Bavarian countess.

Throughout, Nye tries to understand what is his part. He also learns rule number one in espionage–trust no one. Indeed, a traitor has infiltrated the intelligence organization directing “Mary Ann’s” efforts. At times, we wonder if Mary Ann is to be trusted.

Indeed, it was puzzling to me what role Nye plays beyond his initial unusual act of trust, other than his connection to his Aunt Mathilda who actually seems to have more to do with the denouement than Nye.

It’s an odd story, implausible at a number of points. The redeeming element is the mysterious Mary Ann. This was written when Christie had turned eighty and was the last of her spy stories. Perhaps the other element of the story is Christie’s prescient appreciation of the compelling attraction of fascism. Few would have credited this in 1970, when the horrors of fascism were still fresh. That aspect of this work is, sadly, far more plausible fifty years later.

Review: Divine Generosity

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Divine Generosity, Richard J. Mouw. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802883902), 2024.

Summary: A discussion from a Calvinist perspective of how widely God’s saving mercy extends.

There is a perception of Calvinism that believes that relatively few people will be saved and that the vast majority of humanity will be consigned to everlasting condemnation. In this concise, scholarly and accessible discussion, Richard J. Mouw makes a case for a broad, though not universal, extension of God’s saving mercy.

First of all, Mouw makes it clear that he is not a universalist, not even a hopeful one. Along with N.T. Wright, Mouw holds to the importance of an accountability before God of the persistently unrepentant, including those responsible for cruelties and injustices. He also points out the dehumanizing effects of persistent rejection of God, that there is a directional character of spiritual life where the persistently unrepentant reach the point where God says “thy will be done.” Personally, I’ve thought that the outer darkness is the mercy of God to those for whom being in the immediate presence of God would be unspeakable torture.

That addressed, Mouw turns to the question of how wide may we hope for God’s mercy to be, and what sources might be drawn upon in Calvinist theology. He engages the ideas of Hoeksema and Engelsma that God’s love is restricted to the elect by drawing upon both Benjamin Warfield and Geerhardus Vos who cite biblical examples for the love of God for the non-elect. He questions whether it is hate God has when he commands Jacob return to Esau, who welcomes with open arms and forgives Jacob.

The extent of mercy broadens further with the question of unbaptized infants, showing that from the Westminster Confession, chapter ten, “that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit.” Shedd and Warfield also note that the article on infants allows for adults who are “regenerated and sanctified immediately by God without use of means.” He notes evidence from the papers of W.G.T. Shedd, Charles Hodge and Benjamin Warfield that there would be a large number who would be saved. He cites the work of Amos Yong that many may be In Christ who have not had “epistemic access” to the preaching of Christ. Mouw goes on to consider his encounters with both devout Muslims and Mormons. While leaving judgment to God, he urges that our response not be to express doubt about their testimony. He explores the biblical examples of those who believe on behalf of others, and raises questions of how this may be done, including in the case of ancestors of believing persons in Asian cultures.

Mouw is clear in all these instances that salvation is through the Spirit’s regenerating work, and through the justifying and sanctifying work of Christ. It is not a result of good works or devotion. What he does is uphold both God’s justice and the greatness of God’s mercy without undercutting the importance of Christian proclamation. He avoids going beyond scripture, allowing God to be God and acknowledging mystery where it exist. And along the way, he retrieves some surprising writings of W.,G.T. Shedd as well as the 19th century “Princeton theologians” who support an expansive view of divine generosity as consistent with confessional faithfulness.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Growing Up in Working Class Youngstown — The Total Solar Eclipse of 1806

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By Mabel Loomis Todd; José Joaquín de Ferrer (illustration) – Total Eclipses of the Sun (Boston, 1894), p.115. Digital scan available on The Internet Archive, Public Domain.

There is tremendous excitement around the total eclipse of the sun that will be visible over much of the United States from Texas to Maine. The path of totality passes over much of Ohio. Unfortunately, Youngstown is just outside of the path and will witness a 99.5% eclipse. (This website includes a simulation of what those in Youngstown will see). Warren and Niles or Lordstown, just to the northwest will be inside that path. Those who know eclipses say it is worth driving a few miles to see totality.

This is not a regular event. The only other time Youngstown was ever under the path of a total eclipse in the city’s history was on June 16, 1806. During that eclipse, Youngstown was within the path of totality and in fact, so was all of sparsely populated northern Ohio as far south as Mansfield. (This website shows the path of totality of that eclipse).

Youngstown had only been settled for a few years. There were people whose names many of us would recognize: James Hillman, Daniel Sheehy, William Rayen, and George Tod. In a list of township elected officials for Youngstown township from 1802, twenty-three names are listed. In all of Trumbull County in 1810 there were only 8671 people (there was no separate Mahoning County). There were less than 1,000 people in Youngstown at that time (only 2769 people lived in the city in 1860). Most were living on city lots downtown with farms in other parts of the city or various small businesses in town. There were no newspapers (only one in the state). There were no cameras (the image above was a hand-drawn illustration).

I’ve not found any accounts from Youngstown of the event. The Columbus Dispatch includes this account from Christian Cackler, a young farmer who appears to have lived near Kent:

“The day of the great eclipse was a beautiful, warm day; we were hoeing corn the second time, with only shirts and pants on, but, after the eclipse was off, the weather was so much colder that we had to put on our vests and coats to work in,” Cackler wrote. “There were frosts every month that summer; no corn got ripe, and the next spring we had to send to the Ohio River for seed corn to plant.”

Another account from the same article describes the response of some of the Indigenous People living in Portage County:

“They left the work, got out their bows and arrows and began firing their arrows up into the heavens in the direction of the slowly darkening sun, to scare off the evil spirit.”

The other significant historical story associated with the total eclipse of 1806 also concerned Indigenous People, particularly Tecumseh, who led the Shawnee resistance, and his brother, Tenskwatawa, known as “The Prophet.” By this time, they had lost most of the Ohio lands in the Treaty of Greenville in 1795. The two brothers had been working to build a confederation of tribes to resist further land losses. Their most immediate adversary was Indiana governor (and later president) William Henry Harrison. Harrison circulated a letter he dated April 12, 1806, attempting to discredit the brothers with their followers, challenging them to stop the sun or moon or some other great sign in nature to prove they were sent by the Great Spirit. The Prophet responded that in 50 days, the Great Spirit would take the sun in hand and conceal it, a prophecy fulfilled on June 16 around 11 am. Whether the brothers were tipped off by settlers in the know from the almanacs of the time, or not, their standing was strengthened rather than undermined.

Those of us witnessing the eclipse might do well to write down our own accounts of what it was like. Your grandchildren and great-grandchildren may well be living during the next total eclipse in 2099. Just be sure to watch with good eclipse glasses that meet ISO 12312-2 requirements. One way to tell is that you shouldn’t be able to see anything indoors and only the sun outdoors, at a brightness comfortable to your eyes. The glasses also block rays of the sun beyond the visible spectrum that can harm or permanently damage your eyes. Allow adequate time to get to, and especially from, your viewing location. Traffic jams are expected in many locations.

We are fortunate to be able to view from our backyard. Now we just find ourselves hoping Ohio’s perpetual cloud cover will clear.

To read other posts in the Growing Up in Working Class Youngstown series, just click “On Youngstown.” Enjoy!