Review: Gospel Media

Cover image of "Gospel Media: Reading, Writing, and Circulating Jesus Traditions" by Nicholas A. Elder

Gospel Media: Reading, Writing, and Circulating Jesus Traditions, Nicholas A. Elder. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802879219), 2024.

Summary: Addresses myths and generalizations about reading, writing, and publication in the Greco-Roman world shaping ideas of how the gospels were composed, used, and circulated.

Nicholas Elder writes to address the myths around how people read, wrote, and circulated written materials in the Greco-Roman world. It is assumed, for example, that no one read silently. Reading was a communal rather than solitary act. Likewise, it is assumed that texts were rarely composed in one’s own hand and that the gospels all reflect the same compositional practices. Circulation of written texts was believed to follow a “concentric circles model from intimate associates to a broader public. Elder’s study of Greco-Roman practices and the gospel texts reveal a much more complicated picture than has been generally assumed.

Reading

Elder observes that there are examples of both silent and vocal reading in the Greco-Roman world. He also notes at least one example in the gospels, when Jesus reads from Isaiah. Jesus would have read silently or at least scanned, to find the text he read. Reading also was not always a communal activity. For example, the Ethiopian eunuch was reading on his own when Philip came along. People read alone both silently and aloud. Also, reading aloud with others occurred in various settings, from large groups to intimate family settings, or even one person reading for another.

The gospels reflect these different reading practices. Mark reflects the oral recitations of the Jesus tradition converted to text whereas Matthew wrote a “book,” that best worked when read in sections communally. Luke reflects an account written for an individual, if we interpret Theophilus as such, that was also used communally. John is written as a document reflecting awareness of the other accounts, and complementing these. Elder notes the concluding colophons in John 20 and 21 in support of this idea.

Writing

Contrary to the idea that the same compositional practices, often in the form of dictation to an amanuensis, pertained in all instances, Elder proposes that the evidence supports a variety of practices. Both composing by mouth and by hand may be used, or some combination, whether in writing or revision. All of this may or may not be in connection with a prior oral event, with or without the approval of the speaker (such as unauthorized dissemination of lecture notes).

Elder notes evidence for very different compositional approaches with the gospels. He sees Mark as reducing oral preaching to text to be re-used in other oral readings. Matthew and Luke both reflect written compositions, working with Mark and other sources, removing the oral residues (for example, reducing the use of “and”). Matthew wrote for communal readings (its five-fold structure) whereas Luke wrote for individual and communal reading. John is more complicated, reflecting both oral and written aspects and the evidence, for Elder is less clear.

Circulation

How were written compositions circulated? One assumption is that many New Testament documents were circulated in codex, or book, form. Also, it was believed that compositions were circulated in successively larger concentric circles. This goes from initial text, to friends, a wider friend circle with feedback, a public release, and then further copying of texts by others.

Elder proposes that both the form in which they were circulated and the process varied with different documents, both in Graeco-Roman society and with the gospels. Things may be accidentally or intentionally published abroad with or without the author’s approval of the text. Or it may go through more limited circulation with authorial revision. It may even be suppressed.

Elder thinks that Mark was circulated in codex form to a select group, and presumably they circulated it to other churches. He believes Matthew and Luke to have been circulated in roll form in a public release. John, he believes, was read intramurally among friends, and then circulated more widely. This felt to me the most speculative part of his book.

Conclusion

Overall, I thought Elder raised interesting questions and proposed reading, writing, and circulation processes that are as complex as they are today. I found the section on reading fascinating as I relate to contemporary readers who also read in a variety of ways. The section on writing helped me reflect on the differences of the four gospels from a compositional point of view. I think the section on circulation the most speculative, but challenging the general adoption of codices seems to point to a direction for further research. What I most appreciated was Elder’s attention to textual detail in the gospels for clues to how they were written, form whom they were written and how they were intended to be used. All told, I thought this a fascinating account that challenged prevailing assumptions and asked interesting questions.

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

Review: The After Party

Cover image of "The After Party" by Curtis Chang and Nancy French

The After Party: Toward Better Christian Politics, Curtis Chang and Nancy French. Zondervan Books (ISBN: 9780310368700), 2024.

Summary: How we might shift toward a better Christian politics through humility and hope.

There are many Christians longing for a better way to engage in politics. We’ve lost friends and family, who have “disappeared.” We recognize that we will always have political differences, even among Christians, but believe this shouldn’t result in demonizing those who differ with us. We are concerned that we cannot sustain the fabric of civic life with the level of hostile discourse we see around us. But we wonder if a better way is possible.

Earlier this year, Curtis Chang and David French of The Good Faith Podcast, teamed up with Russell Moore, editor-in-chief of Christianity Today, to produce a six part free video curriculum to help churches move toward a better Christian politics, titled The After Party. This book is a companion piece, written by Chang and Nancy French, an award-winning journalist, and the wife of David French, a columnist with the New York Times. The book and the course complement each other but may be used independently.

The focus of the book is a call for us to allow Jesus to shift us from the what of politics (ideology, party, and policy) to the how of politics (spiritual values, relationship, and practices). They point to the Sermon on the Mount, where Jesus calls for mercy, peace-making, refraining from angry mocking of opponents, prioritizing reconciling over winning, avoiding sexual scandals, and truth-telling. This is not a critique of politicians but rather how we engage in politics. The authors focus on humility and hope as two key spiritual values that help us move toward a better engagement.

They use these two qualities as X and Y axes identifying four types:

  • The Disciple: high in both humility and hope
  • The Combatant: high in hope, low in humility
  • The Exhausted: high in humility, low in hope
  • The Cynic: low in humility and hope

They include an assessment tool accessible through a QR code. There is a written version in the appendix, allowing readers to identify the type that may most closely fit.

Most of the remainder of the book explores each of the types. As it turns out David French, Russell Moore, and Curtis Chang identified as the Combatant, The Exhausted, and the Cynic. The chapters include narratives of each on how they matured as disciples, growing in hope, humility, or both.

The final chapter invites us to move from us-versus-them politics to the after party of peace at the foot of the cross. While we cannot fully embody that this side of kingdom come, we can be living icons, signs of what is to come as we live in humility and hope across our differences.

This book offers a clear alternative to our politics of division. Is it too simple? I don’t think it is the be all, end all solution. But it offers a starting point, with tangible practices we can try with our “disappeared” friends. Rather than waiting for politicians that practice a better politics, it proposes that Christians, particularly evangelicals, in churches across this country take the first steps.

Will it be enough? I don’t know, but true disciples of Jesus don’t ask those questions. They listen for the call of Jesus and follow. At least they’ve taken the first steps toward a better politics, and nothing good can happen until someone does.

Review: Why Study History?

Cover image of "why Study History?" by John Fea

Why Study History? (Second Edition), John Fea. Baker Academic (ISBN: 9781540966605), 2024.

Summary: A Christian historian explains why the study of history is important to us, what historians do, and helpful and unhelpful ways to relate our faith to the study of history.

It seems to me a sad consequence of our “post-truth” age is our lack of trust in nearly everything. Sadly, this includes for many the study of history, which some will claim is just shaped by agendas across the political spectrum.

John Fea, in a book meant as an introductory text for students, as well as for more general audiences, both admits that history reflects a process of constant revision as new sources emerge and yet that because of the disciplined processes (including the 5 C’s of historical study) academic historians use, it is possible to attain approximations to the truth that give us reasonable confidence in what happened in the past and why. While we never attain to absolute certainty, this does not mean that we cannot learn from historians to our profit.

He contends that the study of the past may inspire us, sometimes offer an escape from modern life, and at other times help us understand who we are and how we got here. We are in constant dialogue with the past whether we admit it or not. At the same time historians teach us to use the past without misappropriating it. First, we must understand the past on its own terms, as an “other,” rather than through the eyes of our particular present. This involves empathy and humility, which he illustrates with the example of an evangelical scholar studying at a Latter Day Saints school, who only made progress in understanding their history when he recognized that whatever he thought, LDS adherents believed the teachings they received and acted in accord with them.

Fea tackles the question of providence as it relates to historical study. While he affirms providence, he contends that this is the province of theologians, and that historians are doing something besides history when they attempt to read God’s providence into historical events. He does not outright deny the possibility of writing providential history and notes examples of those who have attempted such writings. He believes this must be done with great humility, recognizing our inherent limitations in knowing the plans of God.

Fea does believe there are Christian resources we may bring to bear in the study of the past: our understanding of the imago dei, the reality of human sin, the relevance of the incarnation to the study of a physical past and the use of our minds, and the use of moral reflection upon both the good and the bad we encounter in our study, not to preach, but to see.

The study of history is important to cultivating a civil, democratic society. Careful work at understanding combined with humility and empathy are not only skills necessary in the study of history. They are the skills necessary for reaching across the divides in our national discourse. If there is any hope of healing our discords, these practices are crucial. History may also be transformative. It is a form of public engagement, of loving our neighbors in the past. For the Christian, it may be a spiritual discipline calling forth prayer, self-denial, hospitality, charity, and humility as we study the “other” in the past.

One of the objections to studying history is the problem of getting a job with that major. Fea admits the challenge but seeks to open our eyes to the range of occupations that draw upon the skills learned by those who study history. He describes a student who subsequently worked in a children’s hospital in Malawi. She learned to listen well, write well, and tell good stories. She learned empathy walking in the shoes of the dead, and learned how to step out of her own approach to the world. Fea goes on to list famous people who studied history and shares examples of some of the things he sees his former students and others doing: writing, marketing and digital analytics, business, sales, television sports, filmmaking, medicine, ministry, criminal justice, and real estate.

In an epilogue, Fea discusses the importance of doing good history for the church, and the public engagement of those who have studied history. He describes his own public engagements around his book Was America Founded as a Christian Nation? in which he challenges many aspects of this notion. Those engagements have led to fruitful conversations, stretched his own thinking, and made him reconsider how he pursues his calling as an academic theologian to not only advance knowledge in his discipline, but serve the wider Christian community.

This is such a good introduction that I would commend it not only for students but all thoughtful Christians. In helping us understand the work of historians, Fea gives us tools to evaluate historical claims and narratives rather than defaulting to pervasive skepticism or just accepting the opinions of our tribe. More than this, Fea show us what kind of person we must become to study history well and that these virtues equip us well for life in society. Finally, he gestures toward ways we bring our faith to bear in the study of history to elucidate rather than distort what we are seeing as we listen to the past through sifting various sources. All of this seems vital and useful as we seek to understand the times, both past and present, and live with wisdom in our time.

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

Review: Sillies, Fancies, & Trifles

Cover image of "Sillies, Fancies, & Trifles by Peter Kostoglou

Sillies, Fancies, & Trifles, Peter Kostoglou. Resource Publications (ISBN: 9798385207695), 2024.

Summary: A collection of seven short stories, all with an element of the fantastic, inviting us into the mystery of beauty, the deep joy in the world, and the power of love.

I likely would never have heard of this book were it not for the initiative of a first-time Australian author who reached half way around the world and politely inquired if I would review his book. I am so glad he did, because I was introduced to seven short stories that reminded me of a wonderful collection of George MacDonald short stories published in two volumes by Eerdmans, The Gifts of the Child Christ. I’ve read nothing like it since, until this collection.

“Onawish” opens the collection and begins with the scene of a boy’s birthday party, a boy so eager to eat the cake that he is befuddled with “onawish” or “honorwish” until he finds himself transported to find himself plopped headfirst into a giant cake. Through a series of adventures, he discovers the deep pain his father bears, and a deepened love.

“The Conference of the Trees” follows the courses of two trees from before the “Days of Man,” Shema and Iver who, in seeking to discover what “treeness” is, take very different paths.

“The Boy and His Rod” traces the story of Daniel, given a rod formed of a serpent of great power by a voice in a burning bush, that he might act in the name of the voice to make a great nation. It’s a story of how power may tempt, even the power to do something that seems good.

In “Hanz,” Antigone, skipping through her garden, stumbles, falls, and finds herself in a strange conversation with a gnome in Cloud Cuckoo Land.

Phoebe, in “The Antiquated Mirror” loves being “Queen” over her younger sister until their fights get her sent to her room where she glimpses herself, approaches an antique mirror, and finds herself trapped in it while an evil “twin” escapes into her household.

“The Man Who Lived in Darkness” was a personal favorite. A father and daughter are estranged as her father chooses a dark, anti-social and depressing life until her daughter wants to meet her grandfather.

In “Lilies of the Vale” a man tries to “Draw Love,” plucks a lily for a girl he loves, and learns a lesson from lilies of what it means to love.

This last makes explicit what runs through these stories, the lessons of what it means to love in our flawed yet beautiful world and how that fits into a larger way of love, an idea explained in a final word. Peter Kostoglou’s stories carry the echoes of this love, inviting to tune our ears, to quiet ourselves to listen, to look with greater attentiveness at the everyday ordinaries in which extraordinary love is hidden.

I hope this is the first of many such collections from this author. These silly, fanciful, and trifling tales are only so in appearance while carrying profound ideas that capture the imagination and delve the recesses of our hearts.

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

Review: Awakening to Justice

Cover image of "Awakening to Justice" by Jemar Tisby et al.

Awakening to Justice, The Dialogue on Race and Faith Project, Jemar Tisby, Christopher P. Momany, Sègbégnon Mathieu Gnonhossou, David D. Daniels III, R. Matthew Sigler, Douglas M. Strong, Diane Leclerc, Esther Chung-Kim, Albert G. Miller, and Estrelda Y. Alexander. IVP Academic (ISBN: 9781514009185), 2024.

Summary: How a long-forgotten journal led a team to recover the stories of three abolitionists and their times.

Imagine working as an archivist when a large box arrives of miscellaneous memorabilia, that sat forgotten for many years in a college supply closet. Most of it looked like it came from the 1950’s except for an old notebook with a marble cover that was filled with handwriting with dates going back to the late 1830’s. This is what happened in 2015 when an archivist at Adrian College called Chris Momany, chaplain and religious historian.

As he read, he was stunned to find a drawing of a ship, Ulysses, impounded in Jamaica holding 556 slaves in incredibly cramped and sordid conditions. He was able to figure out that he was holding the diary of David Ingraham, an abolitionist missionary to Jamaica. He had been part of a group known as the “Lane Rebels” who left Lane Theological Seminary in Cincinnati to enroll at Oberlin College, where Charles Finney was on faculty of an abolitionist school that admitted Blacks. The college president was Asa Mahan, who became a mentor, and later left Oberlin to become Adrian College’s president, which may be how the notebook ended there.

But what to do? Consulting fellow historian Doug Strong, the two wondered if the journal might be the basis of a project studying the people around Ingraham, who died of tuberculosis in 1841 for what may be learned from these abolitionists for our day. Thus was formed The Dialogue on Race and Faith Project, convening a multiracial group of fourteen scholars who met together, traveled to Cincinnati and Oberlin, and produced the collection of papers that make up this work, amply fulfilling the vision of Momany and Strong. In particular, they focused on two others associated with Ingraham, James Bradley, a former slave and Lane Rebel, and Nancy Prince, an African American from Boston, who taught with Ingraham in Jamaica. Both wrote memoirs that served as compelling primary sources of their experiences in abolitionist and mission work.

After an introduction that sets the three in the revivalist/holiness context around Lane and Oberlin and the ministry of Finney, Christopher Momany offers a composite biography of Ingraham, Bradley, and Prince. In chapter two, Sègbégnon Mathieu Gnonhossou, describes what Ingraham found onboard the impounded Ulysses, and offers a detailed account of slaving in West Africa. David D. Daniels III, in chapter three recounts the experiences of both racism and inclusion encountered by Bradley and Prince in the North. Prince spent some years in Russia, which at the time was more racially enlightened than New England.

How were the abolitionists sustained in this arduous struggle, both at home and in Jamaica? R. Matthew Sigler explores in chapter four the important role of worship and personal devotional in the lives of the three. Chapter five examines the theological underpinnings of these “ordinary abolitionists.” showing how a sense of the all-embracing love of God and devotion to Christ spurred them both to evangelism and advocacy for justice for the slaves.

Diane Leclerc, in chapter six considers the hardships faced by both black and white women in this era. She details the exploitation of Black women’s bodies, and also the hardships faced by women like Sarah Ingraham Penfield, who followed her parents to Jamaica, also following them in death by tuberculosis while facing isolation due to her insistence on equality, the Oberlin Principles, convictions not shared by other missionaries. Philanthropy, such as that of the Tappans, played a vital role in the efforts of the abolitionist, as Esther Chung-Kim shows in chapter seven. Albert G. Miller shows the struggle Oberlin, both the town and the college, faced in maintaining racial equality in enrollments, campus housing, and restrictive title deeds for properties in Oberlin.

Read the appendices! They provide a helpful timeline of the persons and events and crucial writings of Bradley, Prince, and Ingraham, including a facsimile of his journal page with a diagram of the layout and confining dimensions of Ulysses. Hearing their own words about their faith and passion to fight slavery is stirring, including Ingraham’s plaintive question:

“O where are the sympathies of christians for the slave + where are their exersians (sic) for their liberation. O it seems as if the church were asleep + Satan has the world following him.”

I love this example of how a community of Christian scholars collaborate, using the discovery of a journal, to tell both the stories of Ingraham, Prince, and Bradley as well as the larger stories of slavery, racism, and abolitionist activism in their time and the inspiration it gives for our own day. As an Ohioan, I’ve been inspired by our Underground Railroad history, tracing its routes through the campus of Ohio State and through the areas around my home town of Youngstown. I’ve known some of the history of Lane and Oberlin, including seeing the historic buildings shown in archival photos in the book. Reading this work makes me both proud of this spiritual and abolitionist history and determined to carry it forward in our day.

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

Review: Matthew Through Old Testament Eyes

Cover image of "Matthew Through Old Testament Eyes" by David B Capes

Matthew Through Old Testament Eyes, David B. Capes. Kregel Academic (ISBN: 9780825444784), 2024.

Summary: A commentary on the Gospel of Matthew showing both obvious and subtle references to the Old Testament of how the life and ministry of Jesus fulfilled the plan of God articulated in these passages.

The Gospel of Matthew would seem the ideal book to look at “through Old Testament eyes.” Matthew wrote for a primarily Jewish audience and cites numerous OT passages and alludes to others. This commentary draws all that out, including a very helpful chart on the twelve fulfillment quotations (yes, the number is significant) (pp. 136-137). Through inline verse by verse commentary, sections on the structure, passage overviews “through Old Testament Eyes” and “Going Deeper” discussions on particular passages, David Capes helps the reader of Matthew understand how Jesus, in his life and ministry, fulfilled the redemptive purposes of God, glimpsed by the writers of the former Testament.

In my review, I want to highlight some of the fresh insights I gained from this study:

  • Capes notes the chiastic structure of the genealogy that highlights Jesus as Messiah, son of David and Son of Abraham.
  • He ties Herod into the bad shepherds of Micah.
  • He notes the connection of the servant song (Isaiah 42) to the Father’s “with him I am well pleased” at the baptism of Jesus.
  • The beatitude form is one found throughout the Old Testament.
  • The idea of the Two Ways restates themes found in Deuteronomy and elsewhere.
  • The three clusters of three miracles in Mt. 8-9 each end with teaching on some aspect of discipleship
  • The promise of rest in Matthew 11:28-30 sounds much like that in Jeremiah 6:16.
  • Blasphemy of the Holy Spirit is intentional, even premeditated, and not accidental.
  • Capes sees parallels between King Ahasuerus and his oaths to Esther and Herod’s oath to his daughter at the banquet. A fascinating comparison!
  • Only Matthew uses the term “church” in the “on this rock” promise to Peter.
  • The elevation of children as models of discipleship is highlighted.
  • Jesus arrival in Jerusalem on a donkey harks to Zechariah 9:9 and signifies the kind of king he is.
  • Jesus is clear about his identity as the cornerstone, his rejection, and its consequences.
  • Capes offers a helpful outline of the apocalyptic discourse of Matthew 24-25.
  • It was not blasphemy for Jesus to claim he was Messiah, but rather to sit at God’s right hand and come on the clouds.
  • Psalm 22 underlies the account of the torture, humiliation, and crucifixion, and Jesus cry of dereliction.
  • Jesus Great Commission recapitulates his whole ministry–he exemplified what he commands.

This is only a selection. Capes helps us see the large structure of the five sermons and the bookends of Matthew as well as smaller details, such as parable or miracle groupings and their significance. Most of all, he helps us recognize in the story of Jesus the realization of the story of God’s history with Israel. Capes also helps us see how this gospel is a manual of discipleship, both for the first followers of Jesus and those of us coming along centuries later.

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

Review: The Anxious Generation

Cover image for "The Anxious Generation" by Jonathan Haidt.

The Anxious Generation, Jonathan Haidt. Penguin Press (ISBN: 9780593655030), 2024.

Summary: Explores the connections between the decline in independent play in childhood, the advent of smartphones, and the sharp rise in anxiety and depression, among adolescents and young adults.

Everyone in higher education is talking about the mental health crisis, particularly the incidence of anxiety and depression among adolescents and young adults. Counseling centers on every campus are slammed with the demand. But why is this? Some trace it to COVID and the experience of isolation these youth went through. But in fact, COVID only accelerated a trend mental health professionals were seeing for the past decade.

Jonathan Haidt believes this may be traced to a shift from a play-based to a phone-based childhood, a transition that coincides with the rise in incidence in anxiety and depression. He contends that children have been over-protected in the world of embodied, independent play and under-protected in the disembodied, virtual world that they are connected to by the devices in their pockets.

In the first part of the book, Haidt offers a number of of graphs, all showing sharp increases during the 2010’s in the incidence of various mental health issues. What is most striking is that this is true for all Western nations and not just the United States–it’s not just American cultural factors. It is striking that girls have been hit the hardest, but boys have also shown increases in all of these indicators.

Part Two explorers the decline of the play-based childhood going back to the 1990’s, reflecting parental fearfulness and overprotection. Free play, not controlled by adults, is crucial for the development of social skills and attunement to others. Children become more resilient and antifragile with play in which there is an element of risk and where parents don’t immediately swoop in and rescue (unless there are actual injuries requiring attention). This makes children more inclined to operate in “discover” rather than “defend” mode and for children learning to care for themselves and assess risks. We’ve also eliminated rites of passage that build a ladder from childhood through puberty to adulthood. Haidt offers guidelines for age appropriate steps, including when (not until high school) children have smartphones. The advent of smartphones accelerated this decline, replacing embodied play with the unprotected virtual world online.

In Part Three, Haidt outlines the harms phone-based childhoods cause. He notes four foundational harms to both boys and girls: social deprivation, sleep deprivation, attention fragmentation, and addiction. He then discusses the harms to girls, which are greater, as well as the harms to boys, Haidt shows the experimental evidence for how social media harms girls: visual media results in invidious physical comparisons, promotes aggression against other girls, promotes sharing of emotions resulting in “sociogenic” illness, and exposes girls to male predators urging sexting and other dangerous activities. Boys engage differently, engaging more with online porn and multi-player online games. While there are some positive aspects of the latter, Haidt traces the “failure to launch,” including problems of forming healthy relationships with real-life partners. Finally, Haidt explores how phones pull us downward in the spiritual or “elevation” aspect of our life, and suggests six practices, secular spiritual disciples as it were, to recover what we’ve lost.

The last part of the book explores what government and industry, what schools, and what parents can do. He advocates for four foundational reforms:

  1. No smartphones before high school, giving children only basic flip phones before then (up to about age 14).
  2. No social media before age 16, including more stringent age verification standards on social media platforms.
  3. Phone-free schools, where phones, smartwatches, and other devices are stored in phone lockers, to free up students attention.
  4. Far more unsupervised play and childhood independence.

Haidt draws on the work of Lenore Skenazy, who wrote Free Range Kids for his guidance to parents about unsupervised play and independence. He commends the work of Let Grow, an organization Skenazy has served as president. He notes how working with other parents and needing to be aware of state laws (and in some cases, working to change them), around child supervision is important. A child exercising responsible independence can look like a neglected child in some eyes. I would have liked to see Haidt address more the real-world dangers that did not exist or were very rare in our childhoods and how parents address these while not lapsing into over-protection, as well as addressing the particular risks girls and women face.

I know smartphones have rewired my brain and have snared me with their addictive power. I’ve had to make decisions regarding my own use of them. What Haidt proposes seems both scientifically demonstrable and just plain common sense. Talking with mental health professionals, it is just not feasible from workforce or insurance factors, to significantly expand their services. Haidt proposes that we tackle the problem at its roots in our shift from play-based to phone-based childhoods. This will take concerted action on the part of parents, schools, and governments acting together, but actually seem relatively low cost by comparison. It just takes shared recognition of the problem and concerted action (and maybe resistance to the social media lobby claiming the safety of its products). In the end, we will all be the better for it.

Review: The Father of Modern India: William Carey

Cover image of "The Father of Modern India" by Vishal and Ruth Mangalwadi.

The Father of Modern India: William Carey, Vishal & Ruth Mangalwadi. Sought After Media (ISBN: 9798988783107), 2023

Summary: Proposes that missionary William Carey, and not Mahatma Gandhi, is rightly to be considered the father of modern India.

Vishal and Ruth Mangalwadi make a bold proposal that is no doubt controversial in some quarters. This is that the English cobbler missionary to India, and not Mahatma Gandhi, should be reckoned the father of modern India. Their opening chapter makes the case for what a sweeping impact Carey had on India. Not only was he a missionary who brought the message of Jesus, he was a botanist after whom a variety of eucalyptus is named and he brought the English daisy to India. He introduced the steam engine, the savings bank to fight usury, humane treatment of leprosy patients, printing technology, agricultural societies that laid the groundwork for the Green Revolution of the 1960’s. He translated important works and taught indigenous languages, liberating lower castes from high caste dominance that functioned by keeping them in ignorance. This also worked against the interest of British colonizers. He introduced the science of astronomy, countering superstition. He established lending libraries, pioneered forest conservation and crusaded for women’s rights including the ending of the practice of sati. He was the catalyst of a cultural transformation.

All of this was rooted in the conviction that India was a country to be loved rather than exploited. This led him to fight for practices like those above that contributed to cultural flourishing while opposing evil, exploitive, and unjust practices. He believed in the power of a gospel that proclaimed the dignity of all classes, of women as well as men as those loved by God and redeemed by Christ. This led to opposing practices of female infanticide, of language barriers that kept the poor in ignorance, and fostered female education, giving women increased economic power.

This work, while arguing for Carey’s influence on modern India, avoids hagiography. It can be argued that he used emotional manipulation to force his first wife against her will to come to India, threatening to leave her behind. She endured poor conditions and the loss of a child drove her into insanity, leading to a twelve year confinement until her death. It seems he was wiser in his second marriage to a Danish countess, who was much more in support of his efforts and a partner in them.

The book goes on to share how Carey’s faith provided the bedrock ideas of reform, contrasted with the humanists of his day. Carey saw this as a work of God accomplished through conversion. He also saw God as the source of all rationality, hence his focus on various disciplines of science education. As previously noted, he recognized how important was the language of the people, and not just that of the elite. His literacy efforts raised the status of Bengali, in which Rabindranath Tagore’s Nobel winning work was written. His worldview offered the premises for a modern society. His belief in a creator led to the emphasis on science. His belief in human beings in God’s image led to treating all human life as precious. His comprehensive efforts reflected a comprehensive view of the world shaped by his faith.

The tendency today is to lump Carey into Western cultural imperialism. The Mangalwadis challenge this narrative by showing Carey’s love for the country that often put him at odds with both indigenous and British overlords as he sought the flourishing of the nation’s people. At the same time they argue that Carey’s theologically shaped convictions led him to seek to supplant practices, whether harmful superstitions or the oppression of women or practices of health and hygiene, that increased human suffering and damaged the land and its economy.

This gets at the heart of the challenge of cultural relativism. The Mangalwadis argue that Carey’s work did transform India’s culture. Dare we say there are things in every culture that are evil and ought be rooted out? Is it not love to do so if it helps a society to flourish? How, for example, can we say that female genital mutilation is wrong and should be stopped, even though such practice has long been part of some indigenous cultures? The Mangalwadis argue that the change Carey brought both addressed evil and the country’s flourishing and that efforts to repudiate his influence (and his worldview) can lead to the dissolution of democracy, of egalitarian advances, religious liberty, and economic development.

I found the book an illuminating treatment of a cobbler who eventually taught several languages and had a transformative influence in so many areas. It makes a compelling case for how Carey’s Christian beliefs and deep love for the people of India was the source of his impact. In our post-colonial mood, I hope scholars and other readers will have the discernment not to uncritically tar all western mission efforts with the same brush. At very least, the Mangalwadis make a case for a closer look at Carey.

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

Review: Humility

Cover image of "Humility" by Michael W. Austin

Humility: Rediscovering the Way of Love and Life in Christ, Michael W. Austin. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802882103), 2024.

Summary: A study of the Christian virtue of humility understood as following Jesus, being formed in his character of humility and love through his people and through spiritually transformative practices.

Humility. We often associate this with weakness. The person who is a doormat. We might do better to think of humility as the person who is so taken with serving others that it’s apparent they are not thinking of themselves. They are people who look a bit like Jesus, probably because they have been walking in the way of Jesus. In his book, Humility, Michael W. Austin writes:

“What is the person like who follows Christ in his humility? The humble person fights to descend the social ladder, rather than climb it. The humble person makes the interests of others their priority, rather than their own. Instead of always grasping for what they want, the humble person serves others, for their good, often in sacrificial ways. The humble person focuses on God and others, rather than themselves. The humble person is steeped in the love of God, and that love flows from God through them to others” (p. 35).

Austin writes to explore the question of how humility may be formed in our lives. Keeping company with Jesus and the close association of humility with overflowing yet practical love runs through his book.

He goes on to explore some of the qualities associated with humility and love in the lives of people on the way of Jesus: faith, relinquishing control, wisdom, compassion, justice. One of his most telling challenges, particularly as a remedy to sloth, is to live locally–for our town, church, and those we love–except in abusive situations. Leaving is often the easy way instead of going deeper in a place. He also considers the practices that form humility in us: community, scripture, prayer, solitude, service, just peace-making, and listening to the marginalized. He challenges us to commit ourselves to rhetorical nonviolence. What’s attractive about the humility Austin advocates is that he joins personal piety with seeking the just and peaceable society of the kingdom of Jesus.

Those who walk in the way of Jesus are also called to be preparers of the way, removing obstacles for others to join us in the way. For Austin, this means quitting the culture war, renouncing polarization, and being consistently pro-life.

Finally, humility means persevering in the way. Austin finds that memento mori, remembering we will die, helps us, because it leads us to embrace the daily joys along the way as well as living more deeply into our hope.

This seems fitting in a time where it seems many of us have been distracted from the way of Jesus to fight culture wars and pursue polarizing conversations. Austin helps us see both the path from which we have strayed and the ways we may walk in that path, as well as how good the way of Jesus is, and how central to any of us who identify ourselves with Christ. It’s not so much that Austin says anything strikingly new. It is rather that he reminds us of the ways we may have forgotten. He retrieves a conversation and language that has gone missing in many of our churches. There are times when we need again to hear “the old, old story, of Jesus and his love.”

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

Review: The Rose Rent

Cover image of "The Rose Rent" by Ellis Peters

The Rose Rent (Chronicles of Brother Cadfael #13), Ellis Peters. Mysterious Press/Open Road Integrated Media (ISBN: 9780446405331), 2014 (originally published in 1986).

Summary: Two deaths and the abduction of a widow seem tied to a white rose bush from which the annual rent of a Foregate property is paid in the form of one white rose.

It is coming up on the anniversary of the celebration of the placing of St. Winifred’s reliquary on the abbey altar. The same day also marks the payment of an unusual rent. Judith Perle, heir of a prosperous weaving establishment lost both her husband and unborn child within three weeks. In her grief, she deeded their home in the Foregate to the abbey with the provision of a rent of one white rose from a bush on the property, paid on St. Winifred’s day. It involved about half her estate. The business, however, prospers under her cousin Miles’ management, so much so that she thinks of entering the convent, unhappy with the suitors who have sought her hand (and fortune).

Brother Eluric, a monk given over to the abbey as a child, is designated to deliver the rent. But in doing so in previous years, he found himself attracted to her and he pleads to be released from the obligation to keep his soul pure, and he is. Niall, the householder, a widower with a young daughter, is designated to take his place, a task he is delighted to accept, as he is also attracted to the widow. He is a bronzesmith and his feelings are further fostered when Judith brings him a girdle to be repaired–a buckle had torn away.

Niall’s daughter lived with his sister but he visited regularly. One night, shortly before the rose rent is due, he finds the bush has been mangled but not destroyed. There is a body at its base, Brother Eluric, dead of a knife wound. A bootprint is found nearby, that Cadfael takes a mold of. Later, as he discusses the death with Judith. Cadfael discloses Eluric’s attraction. Judith determines the next day to end the whole rose rent thing, giving the house fully to the abbey. She speaks of this to a servant, who share it in the kitchen, where this is overheard by a number.

The next morning she sets out for the abbey and is seen crossing the bridge but never arrrives at the abbey or returns home. It is concluded that she has been abducted, particularly after a boat is recovered and a buckle from the girdle Niall repaired is found. The town is turned out to search for her, including Bertred, on of her workers. He goes out that night on a secret errand and finds where Judith is being held. A mishap is heard by a neighboring watchman who sets the dogs on him. He escapes by jumping into the river, stunned when he hits his head. Then, as he comes to, a dark figure strikes another blow, and shoves him into deeper water, where Cadfael finds his body the next day. And he discover that the boots match the bootprint he found by Brother Eluric.

Was Bertred Eluric’s killer? And who killed Bertred? And is Judith’s abduction connected, and how will it all come right? Cadfael is not alone in the resolution of it all. Our old friend Sister Magdalen will play a role as does Niall, and Judith herself, with Cadfael himself uncovering the key clue pointing to the murderer. What’s most interesting in this story is we find ourselves pressed to keep in focus the murders as the story of Judith’s abduction unfolds, with all the possible implications this has.