Review: After College

After College

After College, Erica Young Reitz. Downers Grove: InterVarsity Press, 2016.

Summary: A faith-oriented guide to navigating the transition from college to early adulthood, exploring issues of faith, relationships, community, work, calling and finances.

Much has been made about the loss of faith that sometimes occurs among youth who go to college. Less attention is given to the deepening of faith of others or the spiritual awakening of some that occurs during college. Even less have there been good discussions of how believing students navigate the transition to post-collegiate early adulthood. Until now.

Erica Young Reitz, who has led the Senior EXIT program, a senior year college transition program at Penn State, has given us a kind of roadmap describing the transitions post-collegians face, and what it means to live faithfully to Christ in a new situation. In her introduction, she writes:

“Leaving the gates of university life often comes with the expectation that we’re ready for what’s on the other side. But what does readiness even mean? Some students feel ready in September of their senior year (get me out of here!) while others—who may actually be more equipped for the “real world” than they realize—dread college coming to a close. In the scurry of résumé preparations and job applications, it’s easy to reduce readiness to our emotions about entering adulthood or to a list of key items necessary for life on our own.”

The first part of the book explores what faithfulness to Christ looks like in this new situation. She explores what it is like to go, like Abraham, with God into the unknown. She considers our expectations of “normal” and whether these have room for adversity, in which we might experience taking up the cross in new ways. She explores the big question of discerning God’s will, especially when faced with a myriad of choices.

Part two then explores what faithfulness looks like in community. She honestly discusses finding new friends post-college and the challenge to become hospitable people. She talks about finding a church, with some helpful material for those who have experienced different forms of abuse in their church experience. She talks about the diversity of people we will encounter and going out of our comfort zones. She gives very practical counsel on the matter of parents and moving from dependence through independence to a healthy form of interdependence. She candidly discusses dating, sex, and marriage, post-college. I especially appreciated her practical counsel about not living together while saving up for the storybook wedding, which seems to be the narrative of many young couples.

The final part of the book concerns living out our calling faithfully in the world. She includes chapters on stewarding every area of life for the kingdom, dealing with the realities of the workplace, and our handling of finances. She offers a very practical discussion of workplace realities and what it might practically mean to “bless” our co-workers. In the area of finance, she offers helpful resources including a budget planning sheet and challenges the assumption that it is necessary to take on large car loans and consumer debt, freeing one to use more resources for kingdom aspirations.

The book is informative without being preachy, using a number of stories while also giving very practical tips. Reitz helps people understand how this period is a kind of liminal space that may feel disorienting or painful, and how to live as a person of faith in this time. Each chapter concludes with “Going Deeper” questions that could be used individually or in a group discussing the book. There are passages for scripture study as well as a few additional relevant books suggested.

This is a great gift for graduating students. Even better, it would make a great discussion resource for a semester discussion with a group of seniors. The issues Reitz raises also raise important questions for those of us working in collegiate ministry. Are we waiting until senior years to talk about things like the will of God, community, work and calling, money and sexuality? We probably talk about sexuality before then, but what about the others? Are we simply mentoring students for our mission on campus or also for their mission in life? After College is a great resource to help students navigate this crucial transition from the former to the latter.

 

Review: Called to the Life of the Mind

Called to the life of the Mind

Called to the Life of the Mind, Richard J. Mouw. Grand Rapids: Wm. B. Eerdmans, 2014.

Summary: A collection of reflective essays by one of the deans of evangelical scholarship on the calling and importance of the Christian scholarly task.

This is an absolute gem of a book!

Rarely am I so effusive about a title but this short collection of pithy essays that I devoured in an afternoon is a quite wonderful gift to anyone who loves Christ and loves scholarly work and wonders what a life pursuing these loves might look like.

Mouw begins by admitting his own surprise in discovering his vocation as a scholar, having grown up in a conservative evangelicalism in which, “you don’t need exegesis, you just need Jesus.” He discusses the “accusing voices” that considered the intellectual life dangerous to the soul, concluding that while there is something to those warnings, it is possible to be both a rigorous scholar and a devout lover of God. He affirms the value of scholarship against the larger value of God’s kingdom, the importance of the tedious intellectual “calisthenics” necessary for the fruit of rigorous scholarship, and the value of not needing to make hasty applications of what we discover.

He goes on to explore how evangelical scholars engage the wider scholarly world, eschewing either withdrawal or “takeover.” He pleads for a scholarship that is both humble and hopeful, that recognizes that all the Kuyperian “square inches” over which Jesus is Lord belong to him but will only be perfectly known by us in eternity. He speaks of the communal character of Christian scholarly work, that scholars may help one another in a “shared commitment to creative teaching and scholarship.”

I found this last proposal particularly intriguing, as Mouw framed this in terms of an academic “religious order” in which Christian scholars working at Christian institutions might also encourage the “dispersed believers” working at more secular institutions. Engaging the conversation about a “Benedict option“, he calls rather for a more truly Benedictine-type engagement that both strengthens the church and has a renewing influence in the world.

The concluding essays discuss the unique opportunity of the academy as a safe place for intellectual exploration, the various roles played in academia from serious scholarship to “populizers”, the hopes and fears of academic pilgrimage with its unknowns, the dangers of critique becoming a way of life, rather than a moment during our work, and the unique perspective we have because we believe in creation–that truth is a discovery of creation and not a creation in and of itself.

In his last essays, he returns to the theme of humility and hope, concluding with these words:

“If we effectively appropriate these attitudes — humility and hope — we can display the kind of patience that is capable of tolerating complexities and living with seemingly unconnected particularities without giving in to despair or cynicism. To show forth this kind of approach to intellectual complexities is to perform an important ministry — a Christ-like ministry — in the present day academy.”

This collection of essays is one that I would suggest every Christian scholar keep handy for those moments when one may be tempted to cynicism or despair about the future of the academy or is in need of a refreshed vision for one’s calling. Joining Mouw in his reflections on the humble and hopeful task of scholarly work under Christ may be just the encouraging word needed to enable one to press on in the academic journey.

Review: Money and Possessions

Money-and-Possessions

Money and Possessions (Interpretation: Resources for the Use of Scripture in the Church), Walter Brueggemann. Louisville: Westminster John Knox Press, 2016 (forthcoming September 2, 2016)

Summary: A survey of the teaching of canonical scripture on the subject of money and possessions focusing on these as gift of God, meant for the mutual benefit of neighbors, and marred by extractive economics creating disparities of rich and poor, privileged and oppressed.

I’ve often remarked that the Bible has more to say about money than heaven or hell or a host of other topics. What we often treat as “nobody’s business” the scriptures treat as a matter of deep concern to God. And that is clearly evident in this new book by venerable Old Testament scholar Walter Brueggemann.

Brueggeman proposes six theses that he believes summarize the teaching of the biblical texts:

  1. Money and possessions are gifts of God.
  2. Money and possessions are received as rewards for obedience.
  3. Money and possessions belong to God and are held in trust by human persons in community.
  4. Money and possessions are sources of social injustice.
  5. Money and possessions are to be shared in a neighborly way.
  6. Money and possessions are seductions that lead to idolatry.

The rest of the book considers the different parts of the canon and how these illustrate and develop these theses. He begins with the Pentateuch and the tenth commandment’s prohibition of coveting, emblematic of the breakdown of neighborly sharing of resources. He explores the development of the kingdom of Israel, the hopes of justice and the ways kings become involved in “extractive” practices (one of Brueggemann’s favorite words for social injustices around money). The psalms focus on both Torah and Temple and source money and possessions in the gifts of God, the worship of God, and the trust reposed in kings. Turning to the prophets, we see their message against idolatrous wealth, the loss of exile, and restoration and another chance at neighborliness. The five festal scrolls include the tale of Ruth, a marvelous illustration of loss and redemption with economic implications.

Turning to the New Testament, we see how much money and possessions play a role in the teaching of Jesus who proposes an alternative economy for an alternative kingdom. In Acts we witness the extension of neighborly community against the backdrop of the ultimate extractive empire of imperial Rome. Paul’s works speak of divine generosity (“grace”) to be mirrored in human generosity epitomized in Paul’s collections for Jerusalem. The Pastorals and James warn of the dangers of riches and partiality to the rich and the requirements of true religion. Revelation speaks of the ultimate alternative to Rome (Brueggemann takes a preterist reading believing all or most of Revelation was primarily relevant to the time in which it was written).

This is not a highly technical work which makes it useful for lay adult education efforts. Brueggemann is not bashful when it comes to drawing contemporary parallels to the biblical text and a group using this book might take issue with his social justice positions. Where it is most useful is in identifying the many biblical texts that deal with the subject of money and possessions and providing helpful commentary and context for discussing these passages. If indeed this is used as a resource for the study of and use of scripture in the church as is the intent of this series, it can be quite helpful in summarizing what we find in scripture, and proposing a basic rubric of biblical theology of money and possessions around his six theses.

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Disclosure of Material Connection: I received this book free from the publisher via a pre-publication e-galley through Edelweiss. I was not required to write a positive review. The opinions I have expressed are my own.

 

Review: The Idea Factory

The Idea Factory

The Idea Factory, Jon Gertner. New York: The Penguin Press, 2012.

Summary: An account of the history of Bell Labs, the inventions and innovations they produced, and the confluence of people, resources, and the growth of the telecommunications revolution that drove it all.

The transistor. Digitized information. The laser. Microwave communications. The first communication satellite. Cellular technology. Fiber optic cable. All of these are the components of the digital telecommunications revolution we have witnessed over the last thirty years. All of these trace their origins back to one organization, Bell Labs. And the application of these technological breakthroughs ultimately contributed to the breakup of AT&T’s monopoly over telecommunications, and eventually turned the labs into a shadow of its former self.

Jon Gertner traces this history interweaving an account of the people, the organization, the innovations, and the factors the fueled this incredible flourishing of research. It all begins with AT&T’s vision of universal connectivity that fueled a research enterprise that relentless pursued solutions to the problems associated with realizing that vision. Significantly, it had to do with the virtual monopoly AT&T enjoyed until the 1980s and the huge sums of money from those monthly phone bills that provided a reliable source of research funding that allowed researchers the luxury of devoting years to studying, theorizing, experimenting, and perfecting new technologies.

Like many great organizations, Bell Labs enjoyed great leadership under the direction of Mervyn Kelly, one of the key figures profiled in this work. Kelly, in turn gathered around him an incredible array of mathematicians, physicists, chemists, and engineers and created an ethos that unleashed an incredible period of creativity and innovation from the end of World War II up into the 1960’s. Critical to this ethos was bringing these people to work side by side and to have informal access to one another as they worked on a variety of problems.

Gertner introduces us to this brilliant cast of scientists as he chronicles their inventions. We meet William Shockley and the team of John Bardeen and Walter Brattain who worked with him to invent the transistor. This was Shockley’s golden hour, doing work that would lead to a Nobel Prize. Later he leaves to form a failed company in Silicon Valley, attracting the talent that would make the Valley what it is today. He ends his life spouting unscientific views about race.

Claude Shannon develops the foundations of information theory that contribute to the digital revolution while riding about the labs on a unicycle, juggling, and inventing an array of toys and machines like an electronic mouse that can learn to navigate a maze. John Pierce was known as “the instigator,” for his capacity to envision new solutions, launch efforts to innovate and then restlessly move on. One of those was the first communications satellite, Telstar, fueled by solar cells also developed at Bell Labs. Charles H. Townes develops the first lasers, whose worked was added to those who envisioned using light to transmit huge volumes of information and those who created the pure glass cables that became fiber-optic technology to carry these transmissions. Doug Ring and his team at Holmdel Labs wrote papers and later set up transmission towers around the New Jersey countryside, developing cellular technology.

There are places, beginning with the West Street labs, where Kelly, and most of the others began their careers, Kelly in the vacuum tube lab. There is the Murray Hill campus in New Jersey where many of the technological innovations were developed. Most interesting of all was the “turkey shed” building at the Holmdel Labs where much of the work on microwave and cellular communication occurred. Eventually this quirky building was replace with an Eero Saarinen designed building, a rectangular black box, now sitting abandoned.

What is left of Bell Labs today is an industrial lab, serving more the needs of the moment than inventing the technology of the future. Gertner traces the demise of the great research lab to the very technology they developed, licensed to competitors at low prices as the cost of maintaining the AT& T monopoly for many years, until the competitors broke up the empire that fueled and funded this research enterprise.

The intriguing question that we are left with is whether there could be another “Bell Labs?” The concept of an enterprise that can afford to bring together a talented cadre of scientists, give them interesting problems and the time and resources to pursue them seems a luxury in this era of scarce research funding. Gertner considers the possibilities of something like this coming together around biomedical technology, big data, or energy research. The casual contact and collaboration of people across disciplines in a place like Bell Labs seems a far cry from our often siloed universities. But who can afford to create such an entity? Microsoft? Apple? Google? What is also clear, though, from this account was the pivotal role Mervyn Kelly played in recognizing and deploying incredibly intelligent and talented people to pursue challenging questions. There was a human factor that money and space alone cannot replace.

Whether such an enterprise, perhaps in a new configuration could develop is an interesting question. I wonder if today, it will be a network of enterprises and researchers working on related questions. Whatever is the case, The Idea Factory might be required reading for understanding the milieu in which innovation thrives.

 

Review: Called to Community

Called to community

Called to CommunityCharles E. Moore (ed.). Walden, NY: Plough Publishing House, 2016.

Summary: A collection of readings on Christian community centered around the Bruderhof Community but also including theologians and writers from throughout church history.

The Bruderhof communities, beginning with the initial ones formed by Eberhard Arnold, are in the vanguard of a movement among Christians longing for a greater depth of community than ordinarily experienced in congregational life, including intentional communities of Christians sharing accommodations and life together. This book represents a collection of writings published by Plough, the Bruderhof publishing arm, including Arnold and other Bruderhof authors, but also a diverse collection of writers on community including Benedict of Nursia, Eugene Peterson, George MacDonald, C. S. Lewis, Dietrich Bonhoeffer and Jean Vanier of the L’Arche communities. This volume, organized into 52 chapters that may be used by groups over a year, brings together some of the best writing by these and a number of other writers on community.

The book is organized into four parts. The first is “A Call to Community”. Gerhard Lohfink’s statement in the chapter on Embodiment was a stunner:

“For many Christians it would not be a turning point in their lives if they decided, one day, to stop praying tomorrow, to leave off going to church next Sunday….”

This section challenges us to consider the call to something that is central rather than peripheral to our lives.

The next part is on “Forming Community.” It includes Dietrich Bonhoeffer’s telling observations on “Idealism” from his Life Together, and a wonderful contribution from fellow Ohio Art Gish on “Surrender.”

Part Three discusses “Life in Community.” The chapter on “Deeds” includes Mother Teresa talking about not despising small things, and John F. Alexander’s challenge to focus not on using gifts but cleaning toilets. Working through issues of “Irritations”, “Differences”, and “Conflict” the section concludes with essays by Richard Foster and Jean Vanier about “Celebration.”

The last section is titled “Beyond the Community”. One of the most moving essays is that by Emmanuel Katongole and Chris Rice describing how they “interrupted” a series of five minute reports at a World Congress to wash one another’s feet before the assembly. Several chapters in this section talk about boundaries and the real tension between compassion and self-care that allows one to continue to minister and recognizes personal limits. The collection ends with Dorothy Day’s incisive comments on “Mercy.”

The book includes a study guide with questions and scripture readings for each chapter as well as sources for further study. It seems the perfect resource for a group who wants to go deeper in community, whether they have formed a more intentional community or not.

One of the things that commends this collection is its catholicity, and the stature of those whose writings are included. To listen to those who have lived community across the centuries is to drink at a deep well of wisdom. This is not just the latest “new monastics” thinking or the latest offerings from the Emergent Church. The call to community is challenging, and yet the recognition of the real challenges of community both tempers naive enthusiasm and offers wise counsel to those who pursue intentional communities out of faithfulness to Christ.

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Disclosure of Material Connection: I received this book free from the publisher via LibraryThing’s Early Reviewer program. I was not required to write a positive review. The opinions I have expressed are my own.

Review: Broke

Broke

Broke, Caryn Rivadeneira. Downers Grove: InterVarsity Press, 2014.

Summary: The author reflects on the experience of losing nearly all financially, and what she learned by being broke and broken about the provision and abundance of God.

I think I may be an atypical reader of this book. From the endorsements, all by women, it appears that this is a book written by a woman for a female audience. It may even have been marketed as such. And I think this a big mistake. This is an important book for men to read because our relationship to money, and how that shapes our relationship to God is a vital matter for men to consider. It is my observation that for many men, where God has broken through in their lives is when they were broke, and broken, financially and cast upon the resources of God, and the Christian community.

That is the story of this book. Caryn Rivadeneira and her husband Rafi began with a storybook marriage. He was an investment manager, she a talented, college-educated writer. Together, on their wedding day, they had a bright future before them. They were the people who liked to give generously and help others. And then the bottom fell out as Rafi tired of his work, and then in the economic downturn, had difficulties finding other work, and Caryn just couldn’t make it on her writing gigs. Suddenly, they were dependent on the help of family and gifts and loans of friends just to stay afloat.

She recounts her struggle as it seems God doesn’t hear her cries to be delivered from their financial straits, and then the gradual and growing realization that, for a while at least, there were other things God wanted to be up to in her life. Coming to terms with mystery. Understanding that prayers for daily bread can be just that. Learning that the things we may run from, like enrolling your children in public schools, may be God’s invitation. Learning to wait for God when the shock and numbness of loss leave one feeling bereft of belief. She learns anew to keep company with Jesus and to cultivate the imagination of faith, and sometimes to be dazzled with the wonder of all the goodness that remains in the world, even in one’s “brokenness.”

The journey she describes is a journey many men face as well. Though there are more two-income families, the lingering sense of men’s call to be the “breadwinner” and to forge one’s sense of identity around doing this well may need to yield at some point to a deeper awareness of God as the provider of bread, of the gifts of life one does not work for, and an identity finds its roots at a deeper level that what one does and earns. If there was one thing I wish there had been more of was that we would have heard more of Rafi’s experience of this time, more of how they traversed this season together. I don’t know the reasons that Caryn chose to write this book primarily around her own perspective. Perhaps it was to respect her husband’s journey. Whatever the case, it may be that the “like and unlike” narrative of a woman’s struggle with financial destitution may speak at a different level to men than simply another man’s perspective.

We are left without a clear resolution of their financial challenges although we get the sense that things have gotten better. More important than finding financial security, Rivadeneira finds God anew. She writes:

     “We survived. I kept breathing. I kept stepping. And somewhere in the cracks, along the ragged edges of my marriage, in the desperate gasps of sudden poverty and all the questions that came with it, there was God. Big and glittering, soft and warm, smiling and beckoning. Somehow in the shimmers of all that, I began to taste and see, and feel and know, and hear and smell that God is good, and he was there in the broke bits. That he was using our time near the poverty line, treading in debt, to draw me near, to make me over, to answer a prayer bigger than my material needs. In this season of spiritual and financial brokenness, in this time of longing to know what God was up to and to experience his goodness and presence, God worked me over by showing me where and how I could find him. Which is all over the place. In every last thing, He satisfied my wonderlust–my unquenchable desire to feel his presence and to experience his glory. And I found him. And I found him good.”

The hope this book offers is not a “prosperity gospel” but the abundance of God Himself. Sometimes we just have to be broke before we find it.

Review: The Lone Ranger and Tonto Fistfight in Heaven

Lone Ranger and Tonto

The Lone Ranger and Tonto Fistfight in Heaven, Sherman Alexie. New York: Grove Press, 2013 (20th Anniversary edition, first published 1993).

Summary: A collection of short stories all relating to growing up on a Spokane Indian reservation.

Sherman Alexie was born in 1966 and grew up on a Spokane Indian reservation. This collection of short stories followed a critically acclaimed book of poetry, and so is one of Alexie’s earliest works. In the introduction to the twentieth anniversary edition, Alexie describes these stories as “thinly disguised memoir.” And to be truthful, it has that feel to it. He describes his style as “reservation realism” and in this collection one finds a mix of the starkly realistic and the fantastic.

What is starkly realistic is his portrayal of life on the reservation. Of course there is a strong web of friendships, families, kinship and love relationships. There is the sense of a people attempting to keep the core of a cultural memory together when much of its substance has been gutted. It’s also a portrayal of financial destitution, un- and under-employment, fighting, government issue cheese and housing, and alcohol and substance abuse. Alexie admits that his own father was an alcoholic and that in his extended family only a dozen are currently sober and only a few that never drank.

One of the most interesting characters in this whole mix is Thomas Builds-the-Fire, who in “This is What it Means to Say Phoenix” accompanies the narrator and covers most of the cost of flying from Spokane to Phoenix to re-cover his alcoholic father’s remains. Thomas is a story-teller to whom no one listens. In a subsequent story more on the fantastic, Kafka-esque side, Thomas goes on trial for his storytelling, going to prison for murder as he tells the story in first person of another Indian who had killed two soldiers a century before.

From the absurd, Alexie moves to the sad in telling the story of the death of Samuel Builds-the-Fire, a hotel maid who uses his money to pay Indian prostitutes to take the day off, is laid off, gets drunk for the first time in his life, trips and falls on railroad tracks and does not get up as an oncoming train approaches.

There is the funny and sad. The title says it all in “The Only Traffic Signal on the Reservation Doesn’t Flash Red Anymore.” In another, the narrator talks about his father, who heard Jimi Hendrix play the “Star Spangled Banner” at Woodstock, and whose son would always turn it on for him when he arrived home from a night of drinking. In “Amusements” a young couple at a carnival spot an old drunk from the reservation and load him onto a coaster, on which he rides until he comes to and gets sick to his stomach.

So much of this seems like autobiography. “Jesus Christ’s Half-Brother is Alive and Well on the Spokane Indian Reservation” begins in 1966, chronicles the growing up of a boy dropped on his head (Alexie was hydrocephalic) yet has a fairly normal boyhood while the narrator plays basketball, similar to Alexie’s high school self. “Junior Polatkin’s Wild West Show” describes a young man who went off to Gonzaga, felt out of place and left without graduating. Alexie also went to Gonzaga, leaving after two years, although he completed a degree at Washington State.

Alexie gives us twenty-four stories that explore the life of a people displaced, consigned to make some sense of life in a world they’ve not chosen, fighting addictions that may have been the worst depredation of them all upon their lives. You have accounts of people who want to live, love and make their way in the world while holding onto a cultural heritage, a way of living in the world out of step with the American culture in which they are embedded. It is admittedly one perspective but it does begin to help us understand “the American experience” of these First Peoples and the stark realities of reservation life.

  [Note: Adult language and situations.]

Review: Embracing the Body

Embracing the Body

Embracing the BodyTara M. Owens. Downers Grove: InterVarsity Press, 2015.

Summary: An invitation to move beyond guilt and shame around our embodied selves to discover the goodness of our bodies and how God made us, meets us, and works through our bodied lives.

Working in ministry in academia, I’ve joked that many academics seem to think bodies are just convenient (or sometimes inconvenient) means to transport their brains. But I’m not so different in vacillating between being out of touch with my body and its messages to me, and living with guilt and shame, or just frustration at the desires, impulses, and physical failings of my body.

What Tara Owens invites us into in this book is to discover how being spiritual involves embracing the physical being that is us, rather than denying our bodies. And, probably for all of us, that involves getting beyond the discomfort we often experience with our own bodies. She writes at the beginning of the book:

“If you asked me if I was always comfortable in my body (and required that I answer honestly), I would have to say, No . . . no, I’m not. I’m of the opinion that there isn’t anyone alive who is at home in his or her body 100 percent of the time, and I don’t believe that I formed this opinion just to justify my own neuroses.”

She begins by exploring why this is, why we are afraid, how in the history of the life of the church we lost our bodies in a kind of gnostic spirituality. Often, our broken alienation from our own bodies is paralleled by a church body extremely uncomfortable with anything to do with the body, particularly the sexual aspects of our embodied life. We deny that we are of the dust of the earth even though Jesus came and fully lived out an embodied life to death and bodily resurrection. We have trouble with Thomas even though Thomas of all of them knew that if resurrection didn’t mean embodied life, it didn’t mean anything.

She challenges us to face our fears as we face ourselves. We are neither angel nor animal but live in a space between. We quest for beauty and curse the ugly parts of us instead of seeing every part of us as blessed. We crave touch yet fear temptation and rob ourselves of the beauty of the touches that connect us to others. We fear that desire may destroy us not recognizing that Jesus repeatedly asks “what do you want” of people.

In the third part of the book, Owens invites us toward a wholeness in the embrace of the tension of longing for the holy while having two feet firmly on the ground as symbolized by God command to Moses to take his shoes off before the burning bush and the holy ground. She invites us into a life of being comfortable enough in our skin to pray with every part of our being. She calls us to attend to the creation with our senses. One of the most powerful chapters was on our sexuality as she recounted how her fiance invited her into the making of love long before they consummated that love in physical intimacy. She encourages us to own our sexual history, and that of our families, and offer all of this to the redemptive care of the Lover of our souls. And finally she speaks of the experience of how as bodies, in a body of believers, we take the body and blood of Christ, which she describes in these words, “Receive what you are, the body of Christ…. Receive what you are, the blood of Christ.”

Each chapter concludes with a Touch Point, an exercise to help us enter into the particular reality of embodied life we’ve been reading about in each chapter. There is also a group discussion guide at the end, with one or two questions for each chapter.

I am a singer and recently attended a workshop that taught us about singing with our whole bodies, and not just with our mouths. We sing from our feet, through our calves, our relaxed knees, our thighs and hips, pelvis and abdomen, torso and shoulders, neck and head. When it is good, all are aligned and working together. So much more than eyes, noses, ears, and voices. We feel rhythms in our bodies as well as read them off a score. In one exercise, we stood hand opposite hand without touching with a partner (another man in my case), moving our hands, following one another to a beautiful peace of music, shedding self-consciousness as we moved with each other and the music, ending in a sense that this was profoundly good and beautiful.

In some sense, Owens’ book seems to me to capture this same idea, helping us to sing and move and live the Lord’s song from head to foot and with every part between. She helps us face our fears with her own stories of fear and the vulnerability both of stepping beyond those fears and sharing them. She helps us recognize all the ways God comes to us in our bodies and woos us to Himself and his dreams for us. In all of this she helps us see that we can only express our true selves through our physical selves.

Review: The Noise of Time

The noise of time

The Noise of TimeJulian Barnes. New York: Alfred A. Knopf, 2016.

Summary: A work of fiction, exploring the inner world of composer Dmitri Shostakovich, as he seeks both to survive and maintain artistic integrity in the totalitarian milieu of Soviet Russia under Stalin and Khrushchev.

A meme spoofing the “Mozart effect” that came across my newsfeed today underscores the dilemma composer Dmitri Shostakovich faced in these words:

 The Shostakovich effect: Child only expresses themselves in parent-approved ways.

Shostakovich lived under a tension between artistic integrity and the requirements of a regime that decided that art must be for the people and advance the interests of Power. Novelist Julian Barnes, winner of the Man Booker Prize, explores the interior life of Shostakovich in a work of fiction through an “inner monologue,” over the course of the composer’s life, as he wrestles with the relationship between artistic and personal integrity, between pursuing one’s artistic muse, and living to compose another day.

The novel proceeds by chronicling three “conversations with Power” that occur at twelve year intervals. The first follows a 1936 performance of his opera, Lady Macbeth of Mtsensk, which had received much foreign and national acclaim and had attracted the attention of Stalin, who attended a performance and was not please as evidenced in an article in Pravda titled “Muddle and Not Music”, denouncing Shostakovich as a “formalist”. Not only were his works suppressed but he is called in for an interview with Zakrevsky at which he must denounce his work and confess his errors in a second interview. The interview never occurs and Zakrevsky disappears, as do a number of artists. He is not called back, nor “disappeared,” but lives under a cloud and turns to composing film music, which Stalin favors, and the Fifth Symphony, a more conservative work that gained great acclaim and put him back in favor.

The second conversation with Power comes after a second period, following World War Two, when his works had once again fallen in disfavor. He receives a personal phone call from Stalin in 1948, requiring him to go to New York for the Cultural and Scientific Congress for World Peace. He attempts to resist but relents, even beginning to give a speech written for him, only to have the remainder given by a translator. This is followed by an embarrassing confrontation with Nicolai Nabokov, where he is questioned as to whether what was read truly represented his views, to which he assents. Still, because of this, and his composition of Song of the Forests, he enjoys Stalin’s favor and is rehabilitated after the denunciations in the previous years.

The third conversation comes in 1960, under Nikita Khrushchev, where he is asked to become General Secretary of the Composers’ Union, which requires him to join the Communist Party. On the one hand, he can help and represent composers, and yet this appeared and has been criticized by many as another concession to power. Indeed, his access to dachas, limousines, and other perquisites enjoyed by party members set him apart from the struggles of other artists, and also give him greater latitude in his composing work.

And here is the struggle narrated via Shostakovich’s interior monologue. On the one hand, we see a composer who only ever is seeking to write music answering to his artistic vision. Yet we see a man who also lives in fear and conflict with himself, and in his relationships and expects (wants?) to be dead by 1972 (he died in 1975 from lung cancer).

We don’t tend to hold up as heroes those who appear to “toady” to Power. And yet there is the undeniable power of works like Shostakovich’s Eighth String Quartet, written after some of these accommodations. Barnes novel raises questions of whether the personal conflicts might even shape the artistry of such works. He portrays an artist who hopes in the end his music will rise above “the noise of time” on its own merit rather than heroism or accommodations of the artist to Power. Time will tell, but Barnes, in an elegant and compact work, delves into the complexities that resist our simple verdicts.

Review: The Lost World of Genesis One

the lost world of genesis one

The Lost World of Genesis OneJohn H. Walton. Downers Grove: InterVarsity Press, 2009.

Summary: Walton argues from our knowledge of the ancient cultures in Israel’s context that Genesis 1 is a functional account of how the cosmos is being set up as God’s temple rather than an account of material origins.

Some time back, I reviewed The Lost World of Adam and Eve, which is the sequel to this book. I thought it did one of the best jobs I’ve seen of showing how we must try to understand the book of Genesis as its recipients would have in their own cultural context, rather than trying to make it answer questions about origins in the light of the theories of Darwin and the evolutionary science that has developed over the last 150 years. I’ve always had the sense that we’ve been asking of the text of Genesis questions that neither the writer nor the inspiring Holy Spirit never intended to address. The question that remains is what does the early chapters of Genesis affirm? John H. Walton offers a strong argument that these were written out of a very different world view that was considering the cosmos not in terms of the causative factors in their material origins (although Walton is clear to attribute ultimate causation of and sustenance of the creation to God), but rather as an account of how God establishes the functions and places the functionaries in his cosmic temple over which he rules.

Several insights were particularly helpful. One was his demonstration that the cultures of Israel’s day looked at the world in terms of functional rather than material origins. With the rise of modern science we see the world very differently and this results in some of our difficulties in reading the Genesis texts. Also, he explains the seventh day rest of God, which always has seemed anti-climactic to me as in fact the climax of this account as God enters and sits down, as it were, on the throne of his cosmic temple and begins his rule over what he has set in place. Finally, there is the important implication that because this is not an account of material origins their need be no conflict between Genesis 1 (and indeed the chapters that follow as he argues in his sequel) and scientific accounts of origins as long as science does not try to address teleological questions and conclude there is no God.

As in the sequel, Walton develops his treatment of Genesis 1 as a series of propositions. The chapter titles will give you a sense of the flow of his argument:

Prologue
Introduction
Proposition 1: Genesis One Is Ancient Cosmology
Proposition 2: Ancient Cosmology Is Function Oriented
Proposition 3: “Create” (Hebrew bara’) Concerns Functions
Proposition 4: The Beginning State in Genesis One is Non-Functional
Proposition 5: Days One Through Three in Genesis 1 Establish Functions
Proposition 6: Days Four Through Six in Genesis 1 Install Functionaries
Proposition 7: Divine Rest Is In a Temple
Proposition 8: The Cosmos Is a Temple
Proposition 9: The Seven Days of Genesis 1 Relate to the Cosmic Temple Inauguration
Proposition 10: The Seven Days of Genesis 1 Do Not Concern Material Origins
Proposition 11: “Functional Cosmic Temple” Offers Face-Value Exegesis
Proposition 12: Other Theories of Genesis 1 Either Go Too Far or Not Far Enough
Proposition 13: The Difference Between Origin Accounts in Science and Scripture is Metaphysical in Nature
Proposition 14: God’s Roles as Creator and Sustainer are Less Different Than We Have Thought
Proposition 15: Current Debate About Intelligent Design Ultimately Concerns Purpose
Proposition 16: Scientific Explanations of Origins Can Be Viewed in Light of Purpose, and If So, Are Unobjectionable
Proposition 17: Resulting Theology in This View of Genesis 1 Is Stronger, Not Weaker
Proposition 18: Public Science Education Should Be Neutral Regarding Purpose
Summary and Conclusions

Walton, a professor of Old Testament at Wheaton, contends that this reading of scripture that takes the cultural-historical context of Genesis seriously is in fact the most faithful to an evangelical doctrine of scripture. It does not start from the questions we want to ask, but asks what truths the text was affirming, first for its original readers, and only then for us. He argues that his approach can take the text at face value rather than needing to apply the hermeneutical gymnastics of those who try to reconcile Genesis and scientific accounts. The result is one that explains away neither scripture nor science.

I also think he makes wise recommendations about public science teaching needing to be neutral about metaphysical questions, excluding both atheist and creationist agendas from the classroom. Whether scholars agree with Walton in all the particulars (and some consider his denial of ancient near east culture interest in material origins in the Genesis text over-emphasized) Walton offers a proposal that defuses, at least from the Christian side, the perceived warfare between science and faith. It seems that there are many concerns from the care of creation to the alleviation of suffering in which both Christians and all thoughtful scientists may make common cause rather than be adversaries. Would that it were so.