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Review: Vigil

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Cover image of "Vigil" by George Saunders

Vigil

Vigil, George Saunders. Random House (ISBN: 9780525509622) 2026.

Summary: Jill Blaine is a spirit who consoles the dying but her current charge needs no consoling, leading her to reexamine her short life.

She’s descending to earth, her body and clothing reconstituted as she falls. “She” is Jill “Doll” Blaine, an “elevated” spirit whose task is to console the dying in their last hours, helping them to come to terms with their regrets, fears, the unfinished. She’s done this 343 times.

But K. J. Boone is different. Lying in his bed in his stately Texas mansion, he doesn’t think he needs consolation. As she searches his thoughts she found “a formidable stubbornness. A steady flow of satisfaction, even triumph, coursed through him, regarding all he had managed to do, see, cause, and create, especially given his humble origins.” And she found no doubts, even as he lay dying of cancer.

Boone was an oil tycoon who rose from working on rigs to leading one of the largest oil companies. At the height of his powers, he gave a speech “debunking” the science of global warming that became a standard reference for deniers. He was a fierce defender of his industry, and all that it had made possible.

But she was not to be left alone with him. Other “spirits” attempt to show him the error of his ways. The Frenchman who invented the internal combustion engine. People who suffered the effects of climate change. And many more from his past. None shake his self-justifications. But many try to make him accountable.

But this shakes her. She recalls how she died as a newlywed. She was blown up by a car bomb meant for her husband. So, she leaves her charge to revisit her Indiana hometown. She enters the mind of the man who planted the bomb. Like Boone, he had no regrets. He considered it an inevitability.

Accountability versus inevitability. Jill wrestles with what that meant in her short life, and what that means for dealing with her charge and the parade of spirits besieging him as his life wanes away. In other words, was it right to assist the spirits trying to wrangle a deathbed turn-of-heart out of him? Conversely, was there a kind of inevitability to the trajectory of his life, one that justified his self-satisfaction? That is to say, did he simply fulfill a predestined course?

These are unsettling questions–the kind that leave you thinking when you’ve put the book aside for other things. Some want Boone to be responsible for the terrible things he unleashed, although Boone pokes at the pretensions of those fueling their environmental activism with his oil. However we think of these things, we think choices matter and want people to be responsible. Yet are not people a part of things larger than themselves that shape them?

It’s a question Christian theologians have wrestled with for two millenia. Are human beings responsible? Yes. Is God sovereign and does God predestine? Yes. I have not met anyone who has satisfactorily explained how both can be so. Yet both things somehow have a ring of truth, explaining something of the way the world is, kind of like light as both a particle and a wave.

And that is what Saunders would have us wrestle with. Is life complicated enough that we must live with the tension? But it seems that all Saunders would afford the dying is comfort for lives they cannot change. However, what if there were the possibility of grace?

Review: Not Quite Kosher

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Cover image of "Not Quite Kosher by Stuart M. Kaminsky

Not Quite Kosher

Not Quite Kosher (Abe Lieberman, 7), Stuart M. Kaminsky. Forge Books (ISBN: 9781429912631) 2002

Summary: Lieberman juggles two murder cases, one with multiple deaths including a cop, a bar mitzvah, a partner’s wedding and more.

Sometimes a lot of life happens at once. At home, Lieberman is involved in bar mitzvah plans for his grandson, mainly in figuring out how to stretch the family budget to pay for everything and leave something to repair the roof. Meanwhile, his partner Hanrahan is moving up his wedding date to marry Iris Chin–to this week, with a reception at the Liebermans! This, despite Iris’s family disapproval and threats which Lieberman cleverly handles through the leader of one of Chicago’s gangs. And he even manages to book Senator Joe Lieberman (no relation) to speak for a synagogue fund-raiser.

Then there is the work. A group of young thugs attacks a depressed store owner. Only it doesn’t turn out so well. The man, Arnold Sokol, defends himself well enough to chase two of the young men off and land the other in the hospital. Lieberman and his rabbi help settle things with the young man in the hospital, or so they think. But the next day, Sokol’s badly beaten body washes up in the lake.

Actually, that’s just one of two bodies that wash up. The other is a man called Pryor, involved in Lieberman’s other case. Him and Michael Wychovski rob a jewelry store–the same one they robbed a year ago. Only this time, things don’t turn out so well. On the way out, Pryor stumbles and his gun goes off, killing the owner. Then, while Wychovski drives, he fires on pursuing police, killing one of them. But they manage to elude capture-until Pryor’s body washes up along with Sokol’s.

I love the great relationship between Lieberman and Hanrahan, punctuated with food stops and ever-present reminders about Lieberman’s cholesterol. Each has gotten the other out of trouble on more than one occasion. I also love the philosophic decency of Lieberman–his companionable marriage, his acceptance of his difficult daughter, and his loyalty to his brother Maish and the alter cockers. He’s a man people trust, from Kearney, his boss to a somewhat unstable gang leader.

The reader trusts him as well, even to catching the real killer of Arnold Sokol. My only regret is that Kaminsky only wrote ten installments in this series. Having read most of the Rostnikov and Lieberman stories, perhaps it’s time to check out Toby Peters and Lew Fonseca, his two other crime solvers.

Review: Naming the Spirit

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Cover image of "Naming the Spirit" by W. David O. Taylor and Daniel Train, eds.

Naming the Spirit

Naming the Spirit, W. David O. Taylor and Daniel Train, eds. IVP Academic (ISBN: 9781514013489) 2025.

Summary: An essay collection considering the different names for the Holy Spirit, using works of art to deepen our understanding.

Many of us wrestle to understand the person and work of the Holy Spirit. While scripture is always our ultimate authority, artistic works often illuminate the narratives of scripture. They depict in image and sound the character and work of God in the world. This book focuses in on the Holy Spirit, looking at names and aspects of the work of the Spirit from both theological and artistic perspectives. The essays are authored by both theologians and artists, some co-written.

Steve Guthrie open the collection considering the Greek term for Spirit, pneuma, which can mean “wind” or “breath.” He reflects on the poetic “fecundity” of this term. It speaks to God’s life-giving breath, his word-bearing breath, and the dynamic wind of God. Then Jonathan A. Anderson uses portrayals of Pentecost in early church art. Thus, he considers the spaciality of “descent,” the visual form of this outpouring in tongues and fire, the persons on whom the Spirit is poured,- and from where this outpouring occurs. Christina Carnes Ananias explores how Olafur Eliasson’s Beauty illustrates Basil’s contention that light and the image it illuminates cannot be separated.

Several collaborative essays follow. Erin Shaw and Taylor Worley reflect on the shalom of the Spirit. Shaw’s art is influenced by Native American ideas and worldview. She draws on the notion of kincentricity as an expression of what shalom means–the interdependency of all things flourishing in relationships of reciprocity. From discs of various sizes to wound balls of string, she expresses this idea. Then Devon Abts and Joelle Hathaway return to the idea of pneuma, connecting our breath and the breath of the Spirit. They do so through an analysis of Ross Gay’s “A Small Needful Fact,” written upon the death of Eric Garner whose last cry was “I can’t breathe.”

Finally, Phil Allen Jr. and Justin Ariel Bailey move from breath to breadth. They consider the work of the Spirit in creating habitable spaces for people through Dea Jenkins BLK Halos, an artistic installation for artistic resistance and liturgical performance in a black-walled room with textile creations. Then, perhaps the greatest example of creating a “habitable space” came when the Spirit “overshadowed” Mary. Chelle Stearns explores Oliver Messiaen’s Vingt Regards sur l’Enfant-Jesus. She reflects on how Messiaen captures the work of the Spirit in Mary, with her full assent, and how the Spirit may similarly work in the church.

Julian Davis Reid describes the Spirit’s prompting during a performance to enfold “Holy, Holy, Holy” into “Give Me Jesus” as a lead in to exploring the Spirit’s convicting work. Amy Whisenand Krall also draws on a musical performance. “Hope for Resolution” serves as the basis to reflect on maintaining the unity of the Spirit. Having sung this piece, it joins an ancient chant and an African praise song into a seamless garment of sound. Finally, in this section on music, Shannon Steed Sigler considers Charles Wesley’s “resignation,” and both the spiritual and creative freedom that followed.

Lastly, the concluding two essays turn to film and landscape architecture. David W. McNutt and Wesley Vander Lugt consider Terence Malik’s The Tree of Life. They focus on its insights into the comforting and disrupting work of the Spirit. Jennifer A. Craft and W. David O. Taylor describe the renovation of Laity Lodge’s landscape, using native species requiring less maintenance. They see this as an illustration of the Spirit’s particularizing work. No one size fits all!

Part of the impact of a book like this is to be able to experience the artistic works. The book renders some of these and links to others. The chapter on maintaining the unity of the Spirit was powerful because I’ve sung “Hope for Resolution” and knew its significance. The person and work of the Holy Spirit is not known merely through cognition or affect. The Spirit acts upon our physical world. People know Him through their senses and in their bodies. So, this collaboration of theologians and artists helps open up the reader to that deeper knowing.

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

Review: Matthew

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Cover image of "Matthew" by Darrell L Bock and Timothy D. Sprankle

Matthew

Matthew (Kerux Commentaries), Darrell L. Bock and Timothy D. Sprankle. Kregel Ministry (ISBN: 9780825458255) 2025.

Summary: A Kerux Commentary combining exegesis of Matthew with communication insights for teaching and preaching.

The Kerux Commentary series is designed for pastors and teachers. First, an accomplished exegetical scholar unpacks the literary structure and theme of a text, offering a brief expository overview, verse-by verse discussion of the text, and a theological summary of the text. Then, a skilled preacher focuses in on a “Big Idea” from the exegesis, offers contemporary connections and creative ideas for presentation. This part concludes with a succinct preaching outline and discussion questions. In the case of this volume, New Testament scholar Darrell L. Bock (Dallas Theological Seminary) combines with Timothy D. Sprankle, senior pastor at Leesburg Grace Brethren Church in Northern Indiana.

Like most commentaries, this offers an introductory section. Reflecting its conservative character, it favors Matthean authorship, written for an audience of churches near Judea, and a date prior to the fall of the temple. It notes the prophetic claims of Matthew, which the commentary traces, suggesting an apologetic purpose. Unlike proposals that Matthew draws on Mark and is the source for Luke, this commentary accepts the more traditional proposal of Matthew’s dependence on Mark, a shared source with Luke (some form of the hypothetical Q?) and unique materials to which Matthew had access.

A few highlights from this lengthy commentary. The birth narrative (2:1-23) recognizes God’s providential leading and protection. The temptation passage (4:1-11) highlights Israel’s wilderness history and Jesus qualification to reverse Adam’s sin. Within the Sermon on the Mount, the discussion of 5:21-48 highlights the love that goes beyond the law, that righteousness is about more than being right. The commentary on 8:1-9:38 highlights the three triads of miracles and how they reveal his authority and call for a choice.

Then, as opposition intensifies, Jesus turns to parables (13:1-58). Specifically, disciples are distinguished as those who listen, discovering the power and preciousness of the kingdom. However, opposition continues to intensify as Jesus extends God’s compassion in 15:1-16:12. Then, I appreciated particularly the contrast drawn in the commentary on 19:3-30 between the humility of children and the obstacles wealth create to knowing God.

Finally, we turn to the Passion narratives in Matthew. I loved how the authors connected the healing of the blind in Jericho with the Triumphal entry (20:29-21:11). The commentary shows the intensifying opposition, how Jesus met every challenge. The commentary on the Olivet Discourse (24:1-25:46) both reflects and an awareness of Matthew’s original audience, and the contemporary need to be watchful and about the work of the kingdom. The trial and death narratives focus on Jesus innocence and messianic identity.

The exegetical commentary emphasizes readability over extended discussions of minutiae with lots of Greek text and footnotes. Yet, the engagement with scholarship shows in references to other scholars and the concluding bibliography. Also, sidebars on other Jewish sources relating to a particular text offer good background. However, I found the preaching material less helpful. Although it suggests helpful directions in contemporary application of the text, I thought it could become a substitute for prayer for reflection and exegesis of one’s congregation or audience. Nevertheless, the suggestions of visual media and other creative actions helpful in breaking out of preaching ruts.

In sum, I think many pastors will find this a solid and accessible resource for study, preaching and teaching.

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

Review: On Fire for God

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Cover image of "On Fire For God" by Josiah Hesse

On Fire for God

On Fire for God, Josiah Hesse. Pantheon (ISBN: 9780553387292) 2026.

Summary: A memoir of growing up in a troubled family amidst a toxic mix of conservative Christianity, and escaping it.

Josiah Hesse is an accomplished freelance journalist with several books to his credit as well as regular contributions to The Guardian, Esquire, Newsweek, and other publications. He is also part of the growing body of “exvangelicals.” This book combines memoir with a sociological study of the impact of both religion and economic forces on a working class town in Iowa.

Josiah was born in 1982 in Mason City, Iowa, the town that served as inspiration for The Music Man. His father had converted through a Jesus Movement era ministry that combined lots of bible study and a Late Great Planet Earth expectation of Christ’s imminent return. Henry wanted to be ready, but also to enjoy the pleasures of marriage before that. He met Janet, a quiet and studious woman at a Bible study in her home. They married young. When Josiah came along, the marriage was already in trouble. Henry was abusing alcohol and drugs. Janet was probably suffering clinical depression. But ministers encouraged them to “claim victory in Jesus” by making generous donations and serving actively in the church. They hid the troubles behind fake smiles. But Henry’s business was struggling. The home was a mess. Meanwhile, ministry leaders lived in lavish homes.

Josiah was in the middle of it all. That included imbibing toxic teaching, frequent altar calls that only called into question his salvation, and as he grew older, struggles with doubts that couldn’t be voiced and his sexuality. He was taught to be ashamed of his body and its urges. There was also a shadow life of substance abuse and the exploits most teens engage in at some time or another. By then, his parents are divorced. He struggled in school, finally dropping out.

Finally, he escapes to Denver, discovering a talent for writing that he turns into a career. Through counseling, running, and in his case, cannabis, he comes to a healthy acceptance of himself. While not an atheist, he left Christianity and the troubling ideas of the God he grew up with.

To write the memoir, he returns home to interview family and friends. He also studies the history and current economic conditions of a town in which big agriculture and Walmart replaced family farms and local stores. He learns that religious shysters long preceded his generation. And he understands both the religious and economic sources of adherence to the ideas of the Right.

It was hard to read this book. The Jesus Movement played an important role in my spiritual journey. While experiencing some of the emotionalism described in the book, occasionally manipulative, I was blessed with wise mentors of integrity, including within my family. Raised in a home with a love of learning, I discovered that I could love God as well. And I spent a career helping college students connect those two loves in their own lives.

So it was hard to read this book, though good. I knew how different and good the walk of faith could be and grieved that this was not Josiah’s experience. It was also hard because I know of too many other instances of predatory ministry figures who love sex, money, and power more than Jesus. I know of those who played on the latent fears of congregants, rather than inviting them into the “perfect love which casts out fear” that flows out in love to neighbor and stranger alike.

I grieve for a generation that lost its way. The generation of Josiah’s parents. My generation. So many of us really experienced how Jesus changes everything. We envisioned working this out in loving and serving communities, living out the just love of Jesus in society. But Josiah describes ministry leaders who did not feed the sheep but fleeced them. And sadly, what many of the sheep learned was to pursue, not the kingdom of God, but personal prosperity.

Given all this, and all that Hesse experienced, it is striking that he writes, “Though I cannot, at this time embrace Christianity as part of my identity, I can place humble curiosity about it at the center of my being. And hope that one day I can view spirituality beyond the lens of fear and shame, and perhaps connect with something divine.” He also can acknowledge the great treasures Christianity has given the world. It says something about him that he can forgive and realize his connection to his people and their land. As much as I grieve what he experienced (and many others), I’m encouraged with how far he’s come, and long that in his “humble curiosity” he will one day discover a better story.

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

Review: Spiritual Warfare and Deliverance

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Cover image of "Spiritual Warfare and Deliverance" by Harold Ristau

Spiritual Warfare and Deliverance

Spiritual Warfare and Deliverance, Harold Ristau. Baker Books (ISBN: 9781540904393) 2025.

Summary: A biblical and pastoral account of how demons oppress and possess and how ministers may exorcise them.

I suspect that there are some who would deny the reality of the spiritual forces that are the subject of this book. And likewise, there are many who read the accounts of encounters with demons in the New Testament and attribute these to mental illness or other brain disorders. What most will not say plainly is that this infers that Jesus was mistaken as well. For that reason alone, I am willing to give Harold Ristau a hearing. Ristau has been a missionary, military chaplain, and pastor as well as holding a doctoral degree.

He recognizes the skepticism concerning demons and himself argues caution that we go to neither the skeptical extreme or the one that finds a demon lurking behind every bush. However, he has encountered this personal form of evil not only in mission settings but increasingly in the West. He attributes this to openness to the occult and mindfulness and meditative practices as well as drug use.

After addressing the issue of skepticism, he narrates a situation of delivering a person from a demon including the time-tested steps he took, the attempts of the demon to attack him psychologically, the deliverance of the person in the name of Jesus, and aftercare, which included psychological counseling as well as Christian discipleship in a local church community.

From here Ristau offers instruction on what demons are and how from scripture and church history to deal with demons. He identifies kinds and symptoms of demonism. For example, demonism can manifest in physical or spiritual possession, secret knowledge, supernatural power, and strange or beastly behavior, among other things. He addresses assessment, including ruling out psychological conditions. Rather than racing in with an “I’ve got to do something right now” mentality, he argues that this is the work for ordained pastors in the context and with the support of the church in prayer.

He then walks through “How to Exorcise a Demon” including a rite of exorcism. However a discerning mind bathed in scripture and attentive in prayer, and watchful for demonic devices is vital. He further elaborates good aftercare practices including self-care for the minister.

Finally, Ristau concludes with an exposition of Ephesians 6:10-20, addressing spiritual warfare, and the armor God has provided us. His purpose, as he concludes is that we be both prepared and fear not.

What I appreciate about Ristau’s approach is that he is frank, clear and practical, rather than sensationalistic. The cases he offers underscore both his argument for the reality of the demonic, and the practice of deliverance. He roots spiritual authority in Christ and his Word without swagger. He believes this is just part of good pastoral work while emphasizing careful preparation and not acting alone.

If Ristau’s assessment concerning rising demonic oppression and possession is accurate (and I’m inclined to believe he is right), this is crucial instruction. And, when practiced well, it offers the hope of flourishing under Christ rather than languishing under the Enemy for many.

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

Review: A Sure Way

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Cover image of "A Sure Way" by Edith Stein

A Sure Way

A Sure Way (Plough Spiritual Guides), Edith Stein, edited by Carolyn Brand, Introduction by Zena Hitz. Plough Publishing (ISBN: 9781636081762) 2026.

Summary: Essential writings on knowing God, the cross, the resurrection, women’s spirituality, and the way of the cross.

Edith Stein was born to an upper-middle-class Jewish family in Breslau, Prussia (now Wroclaw, Poland). An early feminist, Stein had a conversion experience while pursuing post-doctoral work with Edmund Husserl in 1916. After reading a biography of Saint Teresa of Avila, she sought baptism into the Catholic Church. Also, she sought to enter the monastic life but spiritual advisors encouraged her that she could best serve God in an academic career. However, the rise of Nazism led to the loss of her academic position. In 1935, she professed monastic vows at a Carmelite Monastery in Cologne. Later, as persecution against Jews intensified, she fled to the Netherlands. She was arrested on August 2, 1942, dying in the gas chambers of Auschwitz on August 9. Having adopted the name of Teresa Benedicta, She was beatified as a martyr in 1987 and canonized in 1998.

This Plough Spiritual Guide introduces a new generation to a collection of her essential writings, edited by Carolyn Brand. Zena Hitz introduces the collection, after a biography by Carolyn Brand. She contends that Stein addressed the sickness of her generation, affirming the “sure way” of following Christ on the way of the cross.

The rest of the book consists of Stein’s writings grouped under five headings. This is not a lightweight devotional but the substantive writing of a devote academic, a trained philosopher.

First, she addresses “Ways to Know God.” She allows for people to encounter God through nature, scripture, faith, and direct experience. Her passion is not for mere knowledge or faith but to encounter the living God, to see God. Yet often this involves the way of the cross, stillness and hiddenness. The final piece in this section offers her thoughts on the possibility of Christian philosophy.

The second subheading is “At the Foot of the Cross.” This includes a couple poetic reflections and her thoughts on the meaning of the cross. Specifically, she focuses on what it means for believers to take up the cross and die with Christ and to live by faith. Then the section concludes with two pieces on the dark night of the soul, paradoxically, an invitation for deeper communion with God.

“Light Breaks In” includes Stein’s writing on the two great holidays of Easter and Christmastide. “The Mystery of Sacrifice” traces the arc of Jesus Life from his Incarnation to the Sacrifice on the cross and ponders what it means to go the whole way with Jesus. She concludes with “The Summons of Christmas” which is to oneness with God, with others in God, and to extend that love to the world.

Stein did not cease to be a feminist upon conversion. However, “The Soul of Women” reveals relatively traditional distinctions between men whose essence is revealed in “action, work, and objective achievements. By contrast, women’s “deepest yearning is to achieve a loving union.” She argues in the final essay in this section that women will contribute most to the nation’s health in all areas of national life as they live into wholeness with God. I don’t think all women will agree with Stein’s gender distinctions and that these contribute to their flourishing.

Finally, “A World in Flames” reflects Stein’s response to the rise of Nazism. The first piece is noteworthy: her appeal to Pope Pius XI to advocate for the Jewish people. She wrote this when relieved from her academic position. The pope never responded. The title essay, “The World in Flames” once again expresses her confidence in the way of the cross. She writes:

“The world is in flames. The conflagration can also reach our house. But high above all flames towers the cross. They cannot consume it. It is the path from earth to heaven. It will lift the one who embraces it in faith, love, and hope into the bosom of the Trinity” (p. 123).

This was the faith Stein held onto when the flames indeed engulfed her house. Instead of fleeing Europe, she remained. These selections explained the mindset that met the horror of the holocaust, even Auschwitz by faith. This book is nothing more nor less than her call to discipleship, one worthy of standing alongside Bonhoeffer’s, The Call of Discipleship.

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

Review: Nature Poems to See By

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Cover image of "Nature Poems to See By" by Julian Peters

Nature Poems to See By

Nature Poems to See By, Julian Peters. Plough Publishing (ISBN: 9781636081748) 2026.

Summary: An anthology of great nature poems, organized by seasons and graphically interpreted.

Graphic works have rendered original stories in striking fashion for a new generation. And they have brought to life old stories in fresh ways. But can this work in the world of poetry, with its rich, dense, and often metaphorical use of language? This work, by comic artist Julian Peters, answered this question for me with a resounding yes. This is his second foray into this territory, having published Poems to See By in 2020.

As is obvious from these titles, Peters believes poetry is a means by which we see the world. He also believes poetry is a means by which we see ourselves and even greater realities than those we see with only our eyes. And he employs graphic art to aid us in the seeing.

This anthology collects twenty-four poems, including many familiar ones around the theme of nature. It opens with Langston Hughes poem, “Daybreak in Alabama, evoking both the red clay landscape of Alabama, and “the dream” of races reconciled. It closes with Gerard Manley Hopkins “God’s Grandeur,” concluding with a striking image of the final lines: 

Because the Holy Ghost over the bent
     World broods with warm breast and with ah! bright wings.

There are six poems for each of the seasons of the year.

“Summer” includes an imaginative rendering of the rich imagery in William Blake’s “And Did Those Feet in Ancient Time” and an apocalyptic rendering of Gwendolyn Brook’s haunting “Truth.”

“Autumn” opens in a portrayal of Sylvia Plath’s proliferating “Mushrooms” and includes Emily Dickinson’s “There Came a Wind Like a Bugle” which eerily evoked reminders of a recent windstorm. Peters vividly renders “The Voice of God” which eludes all human pretensions to come in the small and the ordinary.

“Winter” includes a striking black and white rendering of Robert Frost’s “Stopping by Woods on a Snowy Evening.” Then he follows by a monochrome rendering of Stevie Smith’s “Not Waving but Drowning,” with the concluding lines “I was much too far out all my life/And not waving but drowning.”

Finally, we come to “Spring,” opening with e. e. cummings “I Thank You God for Most This Amazing.” Also, this collection includes an op art portrayal of William Wordsworth’s “I Wandered Lonely as a Cloud.” I felt like I was back in the Sixties!

But some might object to the substitution of the artist’s imagination for one’s own engagement with the text. To address this, the text of each poem follows its graphic rendering. However, I personally found the graphic images encouraged me to pause and ponder the phrasing of each poem that a textual reading alone might gloss over. I found myself wondering why the artist chose particular ways of rendering. This both illuminated and highlighted the ways I was “seeing” the poem.

In conclusion, Julian Peters has created a wonderful doorway into poetry for those new to this world. Likewise, his renderings help us “see” old favorites in a new way. This was a delight to the eye and the eyes of my heart.

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

Review: The University of Wisconsin and The Ideal of Nonsectarianism

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The University of Wisconsin and The Ideal of Nonsectarianism

The University of Wisconsin and The Ideal of Nonsectarianism, Daniel G. Hummel. Upper House (ISBN: 9798987660508) 2022.

Summary: A history of organized religious activity at the University of Wisconsin.

I worked in collegiate ministry at a flagship public land grant university for over two decades. So it was with great interest that I received this essay that offers a concise history of organized religious activity through the years and how a public university like the University of Wisconsin (now University of Wisconsin-Madison) related to religion as a state-supported university.

Daniel G. Hummel observes that this was a point of concern from its beginnings in 1848. On one hand, churches in the state feared it would be a “godless, secular university.” However, others feared that religious ideas, or even a particular church would be privileged. Rather, the university intentionally described itself from its beginnings in 1848 as a “nonsectarian” university. While not favoring any church or religious faith, the exploration of religious ideas was welcomed both in the classroom as well as in the varied expressions of organized religion represented in the students, faculty, and administration. In the early year, the course of study for fourth year students included a course in “Christian evidences,” as was true at many colleges.

John Bascom, the sixth president of the university was theologically trained and wrote on religion, philosophy, and science. His baccalaureate addresses spoke often of the importance of religious faith. During his presidency the three prominent university buildings at the top of what would be known as Bascom Hill all had chapels for regular chapel services.

Hummel traces this nonsectarian ideal, and the changes it underwent, throughout the University’s history. He describes a shift under Bascom’s successor, Thomas C. Chamberlin, elevating the role of science, focusing on Common Sense nonsectarianism. Though not hostile to religion, religion was de-emphasized in the university curriculum. This was also during the period where the University expanded from its liberal arts core to embrace the land grant ideal of agricultural and mechanical arts.

However, the period from 1890 to 1940 witnessed a resurgence of Protestant Social Gospel nonsectarianism. Economist Richard T. Ely focused on labor, finance, and economic reforms as an outworking of his Episcopal faith. This period also marked the adoption of the university hymn, “Light for All” and annual Religious Emphasis Weeks, sponsored by the YMCA, bringing Social Gospel leaders like John R. Mott and Harry Emerson Fosdick to campus.

The period from 1940-1975 brought notable changes. The 1950’s would mark the highwater mark of religious identification and involvement of students. Increasingly, nonsectarian meant Jewish, protestant, and Catholic. Yet participation in historic protestant churches and organizations waned. In 1954, the YMCA closed its building. Civil rights and the Vietnam war brought an increasing focus on activism. Muslim students formed an association in 1960.

Hummel describes the period from 1970 to 2023 as “the decline of nonsectarianism. The explosion of parachurch ministries eclipsed denominational ministries. In more recent years, nonsectarianism gave way to diversity and inclusion efforts. Universities moved to an approach of viewpoint neutrality.

What stands out in this history is that the nonsectarian ideal provided the context for a vibrant and changing religious life through the university’s history, reflecting societal changes. Students, faculty, and university leaders saw their academic work and religious faith walking hand in hand throughout this period, whether it be John Bascom, Richard T. Ely, or John W. Alexander, a geography professor who organized a faculty prayer group, and later became the president of InterVarsity. The fact that the University of Wisconsin was a public university did not translate into a “godless, secular” university. Rather it fostered a lively context where students and faculty and religious ministers explored ultimate questions together.

Hummel’s essay makes for a great case study of religious history at public universities. Thus, it offers a good template for similar histories at other comparable campuses. In addition, Hummel’s account provides an account of different ministry models and the factors evident in their waxing and waning. In conclusion, this is a very useful resource for campus ministers as well as student life leaders who have a shared interest in flourishing of students. Free electronic copies are available at the Steve and Laurel Brown Foundation.

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

Review: Sourcery

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Cover image of "Sourcery" by Terry Pratchett

Sourcery

Sourcery (Discworld, 5; Rincewind, 3) Terry Pratchett. HarperCollins (ISBN 9780063373709) 2024 (First published in 1988).

Summary: A sourcerer takes over the Unseen University and wreaks havoc on Discworld, and only Rincewind will try to stop him.

Sourcery once nearly destroyed Discworld. Wizards are the eighth sons of eighth sons. Therefore, wizards cannot marry. Problem solved. But one wizard, Ipslore, defied the ban and was cast out of the Unseen University. Then his wife bore him eight sons. To further complicate things, as he is dying, he cheats Death by pouring all his power into his staff and giving it to Coin, his infant eighth son. Coin is a born sourcerer. He doesn’t learn magic, he is a source of it. And he is impelled through the staff by his vengeful father. Hence the great and deadly power of this sourcerer.

Fast forward eight years. The wizards are about to install a new Archchancellor. But something strange is happening. All the rats and vermin are fleeing the Unseen University. All the books of spells in the library are restless. Rincewind, never powerful but the consummate survivor, decides they know something. He and the Luggage go to his favorite watering hole. And its a good thing. Coin shows up in the Great Hall after murdering the Archchancellor-elect. Coin claims his office. And it is fatal to challenge him, as several who try find out. But the hat of the Archchancellor is nowhere to be found.

That’s because Conina, the daughter of Cohen the Barbarian has absconded with it. She finds Rincewind and convinces him that it is a good time to make himself scarce in Ankh-Morpork. And a good thing too. Coin’s power greatly amplifies that of all the wizards. They remake the city. Coin turns its ruler into a newt.

Conina leads them to Al-Khali, where she believes there is one fit to wear the hat. Meanwhile, bands of wizards have taken over and “remade” vast parts of Discworld. He burns down the library (although the librarian saves the books!). But this doesn’t satisfy Coin. The gods still hold sway. So Coin captures the gods in a sphere, not realizing the havoc the gods hold back.

When the wizards overthrow Al-Khali despite the hat, Rincewind realizes he may be the only one who can stop Coin. But how? He is the least powerful of wizards. Nevertheless, he returns to Ankh-Morpork on a borrowed magic carpet. But the only weapon he can muster is a sock with half a brick in it. Not promising, but as we know, Rincewind has cheated Death before. But this “David” is up against a huge “Goliath.”

The wizards are often a silly, ineffectual body. By contrast, the power of sourcery seems capable of great things. But, as Lord Acton observed, “Power tends to corrupt, and absolute power corrupts absolutely.” Apparently, this applies in Discworld as well as our own.