Summary: A re-telling of the story of Saint Patrick, who returned to the Irish who had enslaved him, having forgiven them and preaching forgiveness through the work of Christ.
For many, Saint Patrick’s Day is a day of wearing green, of shamrocks, and drinking green beer. Chicago even dies its river green. It’s a day of partying, and drunkenness. And in it, the story of Saint Patrick, missionary to Ireland is lost. Ned Bustard, author of Saint Nicholas the Giftgiver does for Patrick what he did earlier with Saint Nicholas. He retells the story of Patrick, with eight lines of verse on the right page accompanied by one of his woodcut illustrations on the left in a read aloud book that children and parents alike will enjoy.
We learn of a young boy in Britain, of wild heart though raised in the church, carried off to slavery in Ireland. Laboring as a shepherd, God’s Spirit gives grace and faith tp believe and eventually sends him a vision that a ship is ready to take him home, and after a two hundred mile walk, he finds it is so. He is joyfully reunited with his parents and would have remained so were it not for another vision of an Irish man carrying a letter saying, “Come walk again among us.” And so we come to the central crisis of Patrick’s life, his unforgiving heart for the people who had enslaved him. And then:
In grace God did remind me
that forgiveness is a gift.
The holy brothers taught me true
and my heart began to shift.
To the Irish I returned
with a Bible and a bell.
Because God had forgiven me
then I could forgive as well.
He recounts the favor he encountered as the High King’s son believes and gives him a barn to start a church. We learn how he used the shamrock to illustrate the Trinity. He also recounts the stories told of him driving snakes into the sea and baptizing the “naughty giant.” He summarizes his life as one of telling his Irish flock of Christ’s forgiveness, setting up schools and churches throughout the land, such that the old pagan ways have died out. These are the closing pages of the book, inspired perhaps by St. Patrick’s hymn, “Strength of Heaven”:
The simple rhyme scheme makes this an enjoyable read aloud book, enhanced by the richly detailed full color woodcuts. Printed on high quality paper and hardbound, I can see this becoming one of the books a family treasures sharing together. The story, centered around forgiveness, celebrates the real Saint Patrick, whose obedience from a transformed heart leads to a transformed country, and if How the Irish Saved Civilization is accurate, preserved learning and faith in Europe.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Summary: A history of the American space program centering around John F. Kennedy’s embrace of the space race and goal that an American would walk on the moon by the end of the 1960’s.
Born in the 1950’s, I grew up loving rockets. I built models of rockets, launched rockets, and read about rockets. In first and second grade, I remembered televisions wheeled into our classrooms when Alan Shepard became the first American launched into space and John Glenn the first to orbit the earth three times. As fellow Ohioans, we were especially proud of Glenn, as we were that moment Neil Armstrong set foot on the moon–we stayed up to watch the landing and hear those words “That’s one small step for a man…”
In Douglas Brinkley’s book, I was able to relive all of that, as well as understand the history and personalities behind America’s race to the moon. Brinkley introduces us early to two central figures, John F. Kennedy and Werner von Braun, the former a war hero, the latter a German scientist who hitched his scientific aspirations in rocketry to Nazism, then escaped prosecution as a “paperclip” scientist brought to the U.S. for his expertise. Brinkley describes how the two would team up to drive America’s space program to new heights, even while making his own opinion clear that von Braun was a Nazi war criminal unworthy of enduring fame, despite his signal contributions to American rocketry culminating in the Saturn V and eventually the space shuttle boosters.
Brinkley casts this against the backdrop of the Cold War with the USSR and the space race kicked off with the launch of Sputnik, followed by the Soviet manned (and womaned) spaceflights with few answering U.S. accomplishments, although we rapidly surpassed the Soviets in satellite technology. These flights also underscored a feared threat of nuclear weapons in space and that the USSR would dominate space. This provided Kennedy an issue in the form of “the missile gap,” later shown to be spurious, that helped him win the 1960 presidential election. The Eisenhower administration had taken only slow, measured steps to develop space exploration.
Kennedy changed all that, facing the opposition of the former president, especially when he gave the speech at Rice University pledging the United States to land a man on the moon by the end of the decade, galvanizing von Braun and those he worked with at Huntsville. The book narrates the efforts to create NASA, mobilize the funding, and under space administrator James Webb, build out the capacity to accomplish the complex task of figuring out how to actually do what Kennedy pledged. As Kennedy’s re-election approached, Brinkley describes the increasing resistance and efforts to cut NASA funding. Paradoxically, it was Kennedy’s death that saved the program as Lyndon Johnson carried it through. The book portrays the breadth of Kennedy’s vision–at once to meet the Soviet threat, to give the country a lofty goal, and to create a kind of technology infrastructure that would bolster the economy of a number of states and result in spinoff inventions that enhanced Americans lives from medical devices to microchips.
Another facet of the book were the first American astronauts, the Mercury Seven, who were our space pioneers and paved the way for the subsequent Gemini and Apollo programs. It was fascinating to learn how deeply acquainted Kennedy became with the astronauts, hosting them collectively and individually at the White House. Some, like John Glenn, became family friends. It was Glenn who represented the astronauts at John Kennedy’s funeral, and who comforted the children of Robert Kennedy when he was assassinated. Those relationships, in turn, led to Glenn’s decision to pursue public service in a political career, serving as an Ohio Senator for three decades, attempting a run for president, and then returning to space in his seventies.
Because the book center’s around Kennedy’s role in the space program, the Gemini and Apollo launches are much more briefly covered, coming after Kennedy’s death, with the book ending with the Apollo 11 mission and the announcement that “the Eagle has landed” beating Kennedy’s goal by five months.
Douglas Brinkley pulls all these threads together around a study of presidential leadership in setting America a lofty goal wedding disciplined and courageous performance with technological innovation. While Brinkley doesn’t overlook it, one wonders if Lyndon Johnson deserves greater credit for bringing this program to fruition, if not being its inspiration. While telling a compelling story, Brinkley still left me wondering, was it worth it, particularly when what considers was not done with the tremendous outlay of money, further complicated by the Vietnam war? How important are national goals that capture the imagination and harness the resources of our best and brightest? How do we address the militarism and military industrial complex that grew around this program?
Nevertheless, there is a sense in which this was a “bright-shining moment,” a national effort that captured and held the country’s imagination. It was an exercise in presidential leadership, for which Brinkley has given us an in-depth case study. And for some of us, Brinkley’s book enables us to relive a decade of space exploration that is just as, if not more extraordinary, fifty to sixty years later as it was at the time.
Anchorhold, Kirsten Pinto Gfroerer. Cambridge: The Lutterworth Press, 2022.
Summary: A two-year correspondence with Julian of Norwich, reflecting upon the Revelations of Divine Love.
Anchorhold. The residence of an anchoress. This work engages the writings of perhaps the most famous of all anchoresses, Julian of Norwich, who chose to spend her life within a cell. The writing she is known for is The Revelations of Divine Love. Kirsten Pinto Gfroerer is a modern writer from Canada, a counselor and theologian. She spent two years in a written dialogue with Julian’s work, deeply reflecting upon, mulling over, questioning, and moving deeper in her own journey into Divine Love through this process. This book is a product of that time.
In 86 reflections, she considers passages of The Revelations. It takes her on a journey of seeing how that love meets her own brokenness, of how Julian believes that we are not truly shown our sin until we are shown the divine love, and how we are invited to participate in that divine love, invited into the very Godhead, and in knowing that love, we find rest, that no matter what we suffer, even in the face of dying, “All will be well, and all manner of things will be well.” For Julian, this love is knowing the love of the Father, Son, and Spirit but also experiencing the maternal love of Mary.
One of the early and most famous reflections concerns Julian’s vision of being given the hazelnut. Gfroerer writes:
“In the hazelnut you see three attributes: the first, that God made it, the second that God loves it, the third that God cares for it.…Nothing in the hazelnut’s essence reveals these attributes; in fact, it is so small, it is almost nothing. However, it has these attributes of being created, loved, and cared for by the Godhead because the Godhead gives them to us. Because they are gifts there is nothing we can do to lose them” (p. 14).
Some of the most searching entries are around suffering and sin. Where our tendencies are to focus on these, and sometimes it is hard not to, there is this constant movement in Julian, and in the author’s reflections to move back to Divine Love, and the extravagant, unconditional acceptance we find as we live into Christ. When we do so, these things are swallowed up in the immensity of the one who loves us.
In many ways, this is far better than a commentary on Julian’s visions. While we do have the parsing out of what Julian meant, Gfroerer’s reflections, which join thinking deeply about Julian, deeply of herself, and deeply of the Godhead takes us far more deeply into a spiritual reading of Julian, one that invites us into the same kind of process.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Summary: Discusses the value of Lewis’s and Tolkien’s fictional landscapes in fostering love and care for the creation of which we are part.
I think it may safely be said that those of us who love the stories of Narnia and Middle-Earth love not only the stories but the places in which they occur. We imagine finding wardrobes leading into a forest with a lamppost or staying with the elves in Lothlorien. We delight in the home of Mr. and Mrs. Beaver and take deep offense at the industrialization of the Shire and the assault on Fangorn Forest.
Kristen Page, a professor of biology and lifelong lover of these stories believes these stories have a power in them to encourage us to care for the creation we live in and not just the imagined ones of Narnia or Middle-Earth. She sets out her case in three chapters, reflecting the three lectures she gave as part of The Hansen Lectureship Series at The Marion E. Wade Center at Wheaton College. She is joined in this volume by Christina Bieber Lake, Noah J. Toly, and Emily Hunter McGowin who each offer a short response to one of her chapters.
In the first chapter, “Stepping Out of the Wardrobe,” Page shares her twin loves of reading about fictional landscapes and reading actual landscapes, something she teaches her students to do. She proposes that the fictional landscapes of Lewis and Tolkien, particularly forests, reflect the careful observation both men made of actual forests, particularly in the detailed descriptions of fictional places they offer in their books. She sees the connection going both ways. Treebeard’s outrage with what Saruman has done to trees he knew by name can translate to our own outrage at human depredations of our forests and land. She decries the plant blindness of many of our children, the removal of plant vocabulary from children’s dictionaries to make room for tech terms, and believes books like those of Lewis and Tolkien’s are one step in restoring plant literacy and the love of growing things. She also sees the hobbits care for the Shire as a model of sustainable practices.
The second chapter, “A Lament for the Creation,” begins with the scouring of the Shire when the hobbits return. Men from the south have turned it into an industrial wasteland, impoverishing its once flourishing inhabitants. The hobbits give themselves to setting things right. She then turns to our own ravaged ecosystems, oceans, rivers, the atmosphere and considers how stories may awaken us to action. She begins with our over-consumption, where we tax the capacity of the earth to restore itself and the industry created brownfields, often adjacent to the urban poor, whose health is impacted by their proximity. She also brings in her own research on how the destruction of habitats increase the threat of novel viruses and diseases as humans and animal species are brought into closer contact. Cocoa plantation spread in Africa, for example, correlates with the increased incidence of Ebola. She quotes an extended passage in Perelandra in which Ransom refuses to partake of a uniquely delicious fruit more than would sustain him, sensing this would not be right, suggesting that we might develop a similar sense. She proposes that lament, both for the creation and the harms that our excesses have caused our neighbors may lead to change, just as Fangorn’s lament in the company of the hobbits led to the resolve to act.
The third chapter, “Ask the Animals to Teach You,” is about regaining wonder. Whether it is the wonder of talking animals including the lordly Aslan, or the beauty of Lothlorien, reading these works fosters wonder for Page, as do her studies of animals, and of plant life. Tom Bombadil teaches us to take delight in things for themselves without reference to ourselves. Tolkien understood that trees communicate, which scientists are discovering to be the case. Wonder leads us to love the physical creation and give ourselves to care for and tend it.
Page’s presentations are accompanied by a center section of a selection of her exquisite nature photography. The responses by Lake, Toly, and McGowin are brief, adding their own disciplinary insights and personal experiences. I’ve appreciated all the Hansen Lectureship books that I’ve read, but this was a special treat. Most have featured humanities professors, who understandably bring their discipline’s critical skills to bear in their discussion of the Wade authors. This was so delightful as a scientist who is a devoted reader of Lewis and Tolkien, but not a scholar in their works, connected her scientific scholarship to the worlds and landscapes Lewis and Tolkien create and that readers love, and how this may open our eyes to our own world. May we read and love and care for those landscapes as deeply as is fitting of true lovers of Narnia and Middle-Earth!
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Summary: A survey of the major contributors to the Apocalyptic Paul movement within Pauline studies, as well as a discussion of some outstanding areas for discussion and proposals of bringing biblical scholars in the Apocalyptic Paul movement, theologians focusing on apocalyptic, and those studying the Jewish apocalyptic tradition into conversation.
In the field of Pauline studies, one of the recent developing schools of thought has been that of the Apocalyptic Paul. I’ve found myself grappling to understand this school. What is meant by apocalyptic? How is Paul apocalyptic? As it turns out, even this is a point of discussion according to this helpful survey by Jamie Davies. As indicated by the subtitle, Davies spends the first part on retrospective, surveying the leading scholars in the lineage of Apocalyptic and Apocalyptic Pauline studies. Then the second part deals more with future trajectories in Apocalyptic Pauline studies, looking both at critiques and possible engagement between Apocalyptic Pauline studies and systematic theologians and scholars studying Jewish apocalypticism. He concludes with delineating a number of outstanding questions that these three fields of study might pursue together.
The first chapter in part one traces the history of apocalyptic studies from Johannes Weiss and Albert Schweitzer who focused on the apocalyptic character of Jesus, through Rudolph Bultmann’s demythologizing of apocalypticism and his student Ernest Kasemann’s assertion that apocalypticism is the “mother of all Christian theology.” The chapter concludes J. Christiaan Beker’s focus on apocalyptic in Paul emphasizing the triumph of God and J. Louis Martyn’s that elaborated this triumph around the theme of invasion. Chapter two then introduces more recent scholarship: Martinus de Boer’s two tracks of cosmological and forensic apocalyptic eschatology, Leander Keck’s ex post facto approach that reasons from the resurrection of Jesus to understand salvation history, Beverly Gaventa’s focus on the singularity of the gospel in the apocalyptic Paul, Douglas Campbell’s critiques of foundationalism in theology, Susan Eastman’s focus on language, identity, and agency, particularly Paul’s use of maternal language, and Lisa Bowen’s work on epistemology, heavenly ascent, and cosmic warfare. Chapter three completes part one by reviewing the apocalyptic turn in systematic theology and some of the representative scholars in this “turn”: Walter Lowe, Nathan Kerr, Philip Ziegler, and Douglas Harink. All of these wrestle with the idea of the divine interruption of apocalyptic theology, the invasion of God into the present age.
Part Two moves from survey to a constructive engagement between Apocalyptic Paul scholars and both systematic theologians, especially Barth, and Jewish apocalyptic scholars. In chapter four, he identifies unsettled questions and outlines the discussions from scholars in these three areas. The questions include whether apocalyptic means eschatological, de Boers “two tracks” of cosmic and forensic apocalyptic eschatology and whether this dichotomy may be overcome, the compatibility of wisdom and apocalyptic theology, and how retrospective approaches understanding salvation history reading back from the revelation of Jesus versus progressive salvation histories like that of N. T. Wright. Then in chapter 5, Davies utilizes this threefold engagement to look at three specific matters: the “two ages” with interesting proposals of seeing it rather as this present temporal age intersecting with the eternal through the revelation of Jesus, a study of 1 Corinthians 2 and what we can learn of Paul’s apocalyptic epistemology, and finally a study of Sarah and Hagar in Galatians 4, considering the interplay between cosmology and eschatology.
Davies concludes then for an appeal for this constructive theologizing to go on rather than for scholars to remain in siloes. Davies also raises the issue of the necessity of avoiding a Pauline canon within a canon, emphasizing the importance of engagement with other biblical scholarship. The challenge is between the necessity of specialization versus being a “jack of all trades.” Yet what Davies does both retrospectively and prospectively is offer a good example of the benefit of such engagement. He shows how each needs the other and cannot operate in a silo. What he does then is offer not only a valuable survey for someone new to the discussion of “the Apocalyptic Paul” as well as gesturing toward future fruitful avenues of research and engagement. Such a work is of value for both the prospective scholar and the “pastor-theologian” who seeks to make God’s whole counsel clear to God’s people.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Summary: The author’s account of what it is for her to pray and three types of prayer that, for her, describe what it means to pray.
Anne Lamott hit bottom in her own life, struggling with alcoholism and drug abuse, and out of this came to faith as a Christian. And she began writing about it in her unpretentious, “this is who I am and my best shot at explaining what I’ve come to understand and what God still hasn’t made sense out of.” In this book, she does that with prayer and, along the way, narrating her own experiences in prayer. All of it is free of spiritual jargon, evident in her title summarizing what she thinks are three essential prayers in three words. Help. Thanks. Wow.
Help. Help is the prayer when you hit rock bottom and know that all your efforts to run life or fix someone else’s just aren’t working. It is the prayer when we are mired in broken relationships, debt, or a scary medical diagnosis. It is praying that God will help others facing the same kinds of stuff, or just trying to make it through life. It is the prayer of her grandfather, a missionary. She writes, “if one person is praying for you, buckle up. Things can happen.” (I know this. I had a grandmother who prayed like that for me.). She writes that the beginning place for this kind of prayer is “admitting the three most terrible truths of our existence: that we are so ruined, and so loved, and in charge of so little.” She shares her own “help” prayers and talks about the miracle of when we reach the place where our hearts shift and we surrender, which leads to…
Thanks. For Lamott, this is short form for “thankyouthankyouthankyou.” It can be everything from ten minutes free of obsessive thoughts to a good day of work to a season of good health. Sometimes it is a glimpse of “the beautiful skies, above all the crap we’re wallowing in, and we whisper, ‘Thank you.’ ” Thanks, Lamott proposes flows into our behavior–serving or at least not “being such a jerk.” Serving others is where joy comes, an awareness that God is having a good time watching us do this. Sin in this regard is the hard, ungrateful heart. We can’t change it–we can only give it to God to change. And those moments when grace leads to gratitude reveal the changes God is working. Thanks.
Wow. It’s the gasping response to something of incredible wonder or terror. Sometimes it is the response to climbing between clean sheets that feel so good on us. There are so many wonders for her from dinosaurs to the cosmos to boys to Monopoly and Sylvia Plath. She believes “spring is the main reason for Wow.” It is the extravagance of a God who “keeps giving, forgiving, and inviting us back. And it is blackberries eaten slowly.
Amen. This chapter sums up her thoughts on prayer and discusses the place of “Amen” in her prayers. She concludes:
“Let it happen! Yes! I could not agree more.Huzzah. It is a good response to making contact with God through prayer, and to praying with people who share the journey, and to most things that are good, which much of life can be. So it is, when we do the best we can, and we leave the results in God’s good hands. Amen.”
There is so much good in this account of prayer, a life of prayer woven into all of life, into all the moments of help, thanks, and wow, in which we become aware of both our desperate need of God and God’s utterly extravagant care. All of this comes in Anne’s self-deprecating demeanor (she suggests that “Help me not to be such an ass!” might be a fourth great prayer). She likes a version of the Serenity Prayer that prays, “God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the weaponry to make the difference.” As with so much of Lamott, you laugh at one moment and catch your breath at a bracing insight the next. If you want to learn to pray but have been put off with books that just seem more spiritual than you ever hope you can be, Lamott may be the place to start. “Help, Thanks, and Wow. Amen” seems a pretty good place to begin.
Summary: An argument for the important role of aesthetics, of beauty, in Christian formation.
Since the Enlightenment, the formation of Christians in their faith has emphasized truth and goodness, reason and praxis, discarding aesthetics. David F. White argues for the recovery of a theologically shaped aesthetic in the church’s effort to form her people. He argues that the consequence of the neglect of beauty has been an excarnate spirituality, divorced from the materiality of being human in God’s good creation.
White begins by considering beauty as a phenomenon pervading all existence from microscopic life to the cosmos. He explores how beauty awakens us to the transcendent, displaces us from the center of existence, draws us into community, and bids us into living worthy lives. From this, he turns to the theological aesthetic of Hans Urs von Balthasar, his aesthetic epistemology and how this leads to our attunement to beauty in creation and the re-enchantment of the world.
Ultimate, an aesthetic of beauty finds its focus in the person of Christ who reveals the beauty of God.in human form. He encourages focus upon the material form of Christ, and a kind of attuned play with the narratives of his life, imagining them, and embodying them ourselves. This leads him into the poiesis or ideas of making of John Milbank. Making begins with the transcendent God who comes as verbum, speech that makes, creates. Humans in the image of God are called into participation in this making as a gift. Formation then cannot remain in our heads; we must get our hands dirty, engaging in a kind of reciprocal gift-giving with others.
White next focuses on liturgy as art. He draws on the insights of James K. A. Smith and the power of liturgies to form us, whether from the church or the culture and he considers how aesthetics can enhance the formative power of liturgy, particularly as beauty is understood as the telos of worship. He urges leaders to recover a vision of the beauty inherent in the rhythms and movements of liturgy, to weave artistic expression throughout and to use the eucharistic meal to focus on the beauty in the form of Christ.
We live in a world that alternates between beauty and terror and White advocates for the role of art in the movement from lament to hope. A theological aesthetic looks for the beauty of people amid brokenness, glimpsing healing amid suffering. He concludes with the image of a church of people formed by beauty as the flash mob interrupting the stale banality of modern life with sounds and sights of exquisite beauty reminding people of the other, better world for which they deeply long.
White, I believe, has made an important proposal in this book, that the church vitally needs to recover a theologically grounded aesthetic. This is more than just embracing the arts. It is understanding the role of beauty, with its focus on both the materiality of creation and Christ, in forming us as knowing makers, participating in God’s poiesis in the world. White takes a deep dive in attempting to summarize von Balthasar, Milbank, and Smith yet ably does so, weaving together their ideas with his own vision of a theological aesthetic. Like White, I’ve been captivated by flash mob videos and like him, I long that the church might captivate the world in this way.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher through Speakeasy.
Summary: An effort to render a unified account of the trial, death, resurrection and post-resurrection appearances of Jesus up to the ascension, detailing the movements of the disciples and especially the women who visited the grave on Easter morning.
Many of us in reading the gospels are struck with the differences in the accounts of the death and resurrection of Jesus in the four canonical gospels. While it helps to realize that several witnesses to an event will give accounts that vary in detail while agreeing in many cases on the key occurrences. But is it possible to take the different accounts and come up with a kind of unified account of what happened. Mark Miller, who has worked as a researcher, professor, and entrepreneur thinks so based on four decades of Bible study and research. His author biography states:
“His research for “DAWN” involved deep dives into the chronology, cartography, and culture of first-century Jerusalem. He examined the temple system and rituals, Jewish burial customs, archaeological finds, and ancient historical records outside of the New Testament.”
The author does several interesting things in presenting his findings. First, he introduces us to the key characters, proposing some interesting relational ties–that Salome, the wife of Zebedee was Mary’s sister, making James and John cousins of Jesus by human descent. Likewise, Clopas (or Cleopas) was the brother of Joseph, also married to a Mary, who were parents of James the Younger. He also proposes that Mary of Bethany and Mary Magdalene are the same person.
He then offers what may be called a dramatic rendering of the Passion events, putting his unified account in story form with some imagined dialogue and story telling. Following this he offers his unified account of the passages in the four gospels concerning the death, resurrection, appearances, and ascension of Jesus including here Paul’s account of appearances in 1 Corinthians 15. Perhaps the most striking assertion here is that Jesus died on the Wednesday, 14 Nisan, AD 30, on the day of preparation for Passover in that year. Much of this is based on the activities of the women, who prepare spices before going to the tomb between the High Sabbath of Passover (after sunset Wednesday to after sunset Thursday) and before the regular weekly sabbath, from after sunset Friday to sunset Saturday, which best fulfills the prophecy of Matthew 12:40 that speaks of three days and nights in the grave. He also makes proposals for the whereabouts of the disciples–nine in Bethany, John with his family who had a home in Jerusalem, and Peter with John Mark and his family, alone from the others because of his betrayal. He also traces the movements of the women, and Peter and John on Easter morning, maintaining that Peter visited the tomb twice, then encountered Jesus alone (as Paul asserts). And he offers a plausible account of the sequence of appearances in Jerusalem, then in Galilee, including how the 500 were gathered, and back to Jerusalem for the ascension on the Mount of Olives.
Part Three explains key features of the unified account including when Jesus was crucified, the relationships, his identification of Mary Magdalene with Mary of Bethany, and the important locations in the geography of Jerusalem. After the epilogue, additional appendices deal with other questions including calendars, whether the last supper was a Passover meal, the hour Jesus was crucified, the year of these events, the importance of Emmaus, and other questions.
The author notes where he relies on secondary traditional sources as well as where his assertions find support in the biblical text. He also notes the speculative basis of some aspects of his account, especially some of the relationships. One thing he makes clear is that there is no question on the basic contours: that Jesus died, that he was buried in a sealed and guarded tomb, and that the tomb was empty and the risen Christ encountered by the various witnesses beginning with the women. Miller also observes something that should be obvious: how could the soldiers assert both that they had all been asleep and that the disciples stole the body? How would they know who stole the body? This said, the somewhat novel elements (which have been asserted by others) of when Jesus died or the various relationships do not change the central realities, and likely will not change our observances, based on the appearance that only a sabbath, Holy Saturday, intervened between the crucifixion and the resurrection.
At the same time, I admit that I want to look a lot more closely at the biblical text before accepting that there were two additional days between the crucifixion and the resurrection. The accounts, apart from the small detail of the women’s preparations, don’t appear to allow for these extra days. Is that detail enough to revise our views?
What I so appreciate is Miller’s rigorous effort to look at the evidence of the four gospels and Paul afresh. He traces the movements through Jerusalem and environs, the hurried burial preparations, the distinctive role of the women in attesting to the resurrection in the face of the doubts of men, and the multiple appearances of Jesus. All this allows me to proclaim with even greater joy and assurance, “He is risen!” when the light of Easter morning dawns.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher through BookSirens.
Granite Kingdom, Eric Pope. Montpelier, VT: Rootstock Publishing, 2022.
Summary: Set in Vermont’s granite country in 1910, narrates a rivalry between two granite companies representing old and new ways, with a young newspaperman with social aspirations caught in between.
Dan Strickland is a stonecutter’s son. His father died of white lung disease, breathing in granite dust as he worked in George Rutherford’s granite shops. He has higher aspirations and goes to work at the Granite Junction Gazette, helping with various tasks given him by Slayton, the editor who hopes his weekly editorials will open the way to higher positions with a big city newspaper. Meanwhile Dan begins working as a reporter, whose “Local Lumps” column rapidly becomes the town’s favorite part of the newspaper.
Rutherford Granite is the biggest employer in town. Capitalized by out-of-town investors, they dominate the granite business in this Vermont town, and thus enjoy the favor of the newspaper and the town fathers. The rival is Wheeler Granite, a smaller and older company. Rutherford is a union shop. Wheeler builds personal loyalty and pays well for quality work. Rutherford goes big, with government building contracts in big cities. Wheeler does a smaller but steady business. George Rutherford loves new ways, new machines and methods. Wheeler sticks to the tried and true. Rutherford tries to win Wheeler over, attempting to persuade him to take some smaller jobs. Wheeler refuses.
They clash. Rutherford dumps waste on Wheeler’s property. Rutherford takes over the railroad and charges his competitors more than his own company. This is at the behest of his investors who want more profit. It costs his bookkeeper his integrity. Wheeler challenges him repeatedly in court and wins, but has a tough time with the enforcement of any judgments. George Rutherford would like to get along but his wife Alice is another story. She is determined that the business will succeed and that the Rutherfords will dominate society, even if it means cutting Wheeler’s wife out of the social scene.
Just when Rutherford Granite seems to have the upper hand a series of deadly accidents occur. Rutherford enlists Dan to investigate, suspecting anarchist activity, which has occurred in other towns. Both Dan’s investigative efforts and his social and romantic ambitions expose him to the various strata of Granite Junction society, from the West End where workers live, and where liquor can be bought in the dry town and sensual pleasures satisfied, to the shops on Main Street, where many of the Gazette’s advertising money comes from, and the upper class homes (and girls) on High Street. Others like to use Dan as well, like the winsome Perley Prescott, always working a new business scheme, who uses Dan to procure liquor. Then there is Bob Blackstone, Wheeler’s foreman who resents the favoring of the Rutherford enterprises by the newspaper and Dan’s investigations into the “accidents” at Rutherford’s business. Resentments turn to threats.
Dan discovers how hard it is to rise beyond one’s roots in such a stratified society. As a reporter, will he truly report “without fear or favor?” Will he pursue prestige or power, or listen to Lieutenant Ridgeway who sees a different future in this young man? And beyond these personal matters, how will the increasingly deadly rivalry resolve and what will that mean for Granite Junction and its workers?
First-time author Eric Pope combines a page turning plot with a sociological study of a town in the heart of the granite mining industry. He draws upon his experience editing a northern Vermont paper for ten years while researching the town’s history, the basis for this novel. Like real life, there are characters we love and root for, ones we admire, ones we hate, and a number in between, all the types that make up a town like Granite Junction–and maybe our town as well.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher through LibraryThing’s Early Reviewer Program.
Reading the Bible Around the World, Federico Alfredo Roth, Justin Marc Smith, Kirsten Oh, Alice Yafeh-Deigh, and Kay Higuera Smith. Downers Grove: IVP Academic, 2022.
Summary: A globally representative team of authors discuss the diverse social locations of different cultures that shape their reading of scripture, developing the student’s awareness of the importance of context in biblical interpretation.
There was a time (and I was influenced by this tradition) where we learned to study scripture with Euro-American interpretive tools often labelled the historical-critical method. It was an attempt to bring a kind of scientific precision to the study of texts that would lead to “assured” interpretations that were privileged above those of other interpreters because they arose from a supposedly rigorous process. Yet such interpretive work was done by people who often were blind to the way their worldview shaped their conclusions, including such things as a radical skepticism of the miraculous or the spiritual world. It was also blind to ways one’s position as part of a dominant, colonizing culture shaped one’s reading of the social and ethnic dimensions of the text. Most of this was also done by men who brought the prejudices of their gender to how they read passages about women and relations between the sexes.
The introduction of this work discusses the sea change that has occurred in biblical interpretation as scholars from every part of the world have engaged the biblical text, bringing the unique sensitivities of their cultural contexts. Women are joining men. Latino/a, Asian, and African scholars are joining Euro-Americans in studying the biblical text. The growing awareness of social location and how this shapes interpretation has led to rich conversations about the different ways we may read the biblical text, the different nuances or features we notice, and the particular applications we make shaped by our context.
In the following chapters, interpreters from different cultures describe and model what this looks like. Each describes particular interpretive emphases that shape study of the biblical text that arise in their cultural context. Then they demonstrate how this works out in their reading of Luke 10:25-37, the parable of the loving neighbor who happens to be a Samaritan, and their reading of an Old Testament passage of their choice.
Frederico Alfredo Roth discusses Latin American approaches, and the influence of liberationist approaches, a concern for the poor and the migrant, and for praxis have in approaching texts. Alice Yafeh-Deigh discusses colonial and post-colonial influences as well as tribalism and patriarchal concerns in reading texts from an African perspective. Justin Marc Smith discusses classic approaches of Euro-Americans, the anti-supernaturalism underlying many readings, and how the post-modern turn brought awareness of the social location of readers and growing self-awareness to Euro-American interpreters. Kirsten Oh recounts the intersection of orientalist, anglicist, and nativist readings of scripture, as well as the influence of underlying Confucianism and the current post-colonial context. Kay Higuera Smith rounds out the discussion with an exploration of the situation of diasporic peoples, often leading to creolized or hybridized readings.
It was more difficult to compare the different readings of Old Testament passages because each chose unique passages (and one did not include this). The Latin American reading of Deuteronomy 24:17-22 was especially aware of the treatment of the marginalized in this passage. The African reading of Esther emphasized the strategies both women used to subvert patriarchal dominance, an issue also wrestled with by African women. The Euro-American reading of David and Bathsheba looks at this primarily from the perspective of David and David’s sin, not seeing the incident through Bathsheba’s eyes. The Asian reading of Ruth focuses on issues of Ruth as “model minority,” combined with her invisibility at the end of the narrative, while also recognizing her distinctive character of hesed.
What was more interesting to me was the reading of Luke 10:25-37. While there were nuances of difference, particularly in application, I was struck by how similar all the readings were. All were aware of the Jew-Samaritan dynamic and drew on this in the discussion of neighboring. Yet the combined discussion offered a much richer reading of a familiar story. It suggested to me that reading with our global neighbors, when it is focused carefully on the same text leads, not to radically disparate readings, but rather fuller readings exposing aspects of the biblical text we may overlook. For example, the Latin American approach raised the question of why the unsafeness of the Jericho road was tolerated. Isn’t addressing this also a matter of loving neighbor?
The subtitle of this book is “A Student’s Guide to Global Hermeneutics.” I think this text accomplishes that task well. The overview of interpretive distinctions of different cultural contexts combined with examples, as well as reflection questions makes this a helpful text in an academic setting. It is also a helpful introduction, especially for North American Christians, to the growing global conversation about how we read scripture together. The suggestions for further reading allow one to go as far as one wants in that exploration. And what will one find? What is suggested here is a richer, deeper, and perhaps renewed engagement with scripture.
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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
