Adam Shields

Summary: An ethnographic study of an antiracism program in a Cincinnati evangelical megachurch.

Undivided was not a book on my radar. I had not planned on listening to the Holy Post Podcast which interviewed the author Hahrie Han. But then I got an email about a bonus segment which discussed the 2018 meeting at Wheaton College about what to do in response to Trump. I was well aware of that meeting and listened to that segment and then went back and listened to the whole podcast. If you are interested in just the interview, you can watch the YouTube video and skip to the 54 minute mark to get to the start of the interview.

Undivided in an ethnographic study of an antiracist training program in an evangelical megachurch. Hahrie Han became aware of it because of its involvement in passing a ballot initiative to provide free preK to Cincinnati students. She was told that the ballot initative was heavily influenced by a local megachurch. As she investigated she became intrigued because most DEI programs are not particularly effective at changing long term behavior. Han embedded herself in the church for nearly seven years to understand how the church and the program, which was eventually spun off to its organization, worked and what made it effective. Eventually the book discusses how it responded to the backlash to the program and the larger cultural backlash to antiracism programs within the US culture.

Undivided by Hahrie Han predominately traces four people while exploring the Undivided antiracism training program at Crossroads Church in Cincinnati. Han’s skill as a writer and researcher is evident throughout the book. Her four central characters are a Black male pastor (Chuck Mingo) who was the public face of the program. A white male participate in the initial program (Grant) who at the time worked for the Ohio Department of Corrections, eventually leading their social media team. Grant came to understand how much he didn’t understand about race, despite working in a racially diverse setting and having an adopted brother who was black. The third and fourth character are a Black woman (Sandra, a pseudonym) and a white woman (Jess). Undivided tells the story of these four characters of time and how they were changed by the program and by their relationships with one another. It is in large part the stickiness of the relationships with brought about the change within the characters.

I am a big fan of good ethnographic studies. Good ethnographic studies follow a group of individuals over a fairly long period of time to understand a context deeply. One of the best ethnographies I have read was Gang Leader for a Day, where a sociologist embedded himself in a Chicago housing project and local gang for years to understand how the culture and pressures of living in public housing and being within a gang worked. I was turned onto the model of ethnographic study after reading Slim’s Table: Race, Respectability, and Masculinity by Mitchell Duneier. I think I picked it up in the late 90s (it was published in ‘92) in part because I lived about two blocks from the restaurant at the center of that ethnography. Ethnography is inherently controversial because the act of embedding yourself into a community well enough to be able to report on the community impacts not just the community being studied (the observer effect) but also the researchers themselves are often changed because of the long term impact of the relationships. (At the end of the book, Hahrie Han say that her work with Undivided program and the people profiled and Crossroads church where the program was set drew her back to faith.)

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Summary: A broad overview of the history of Black Christianity, with a second volume that is a collection of writing from Black Christianity.

Black Christianity in the United States is unquestionably tied to the (racial) history of the United States. That is a very basic statement but I think it is a good place to start when thinking about Walter Strickland’s new history of Black Christianity, Swing Low. Certainly good histories are contextually aware of the broader history while telling a narrower story. But it is not really possible to tell the story of Black Christianity without grappling with the racial history of the US because Black Christians in the US have always been subjected to that history.

I grappled with how to write that last line, because “subjected to” is a passive framing, and the Black Church has been anything but passive. At the same time, another incorrect framing would be to suggest that anti-Black racism in the US is a “Black problem”. James Baldwin was asked by Dick Cavett a variety of questions about that the “Black problem” in the United States. Baldwin answered Cavett’s questions about hope and frustration, but Baldwin also reframed the question to center racism as not a Black problem but a White problem. The problem of racism is not about the subject of the discrimination but the ones doing the discrimination. Part of what Strickland is doing in Swing Low is to show how Black Christians responded to racism by forming their own institutions and communities and theological beliefs and practices, but also that not everything in the Black church is a response to racism.

I have read several histories of the Black Church, most recently Anthony Pinn’s Black Church History, Henry Louis Gates’ companion book to his documentary This is Our Story, This is Our Song, Isaiah Robinson’s Black Church Empowered and Raphael Warnock’s The Divided Mind of the Black Church. These are four different approaches to telling the story of the black church. Of those four books Swing Low is most similar to Isaiah Robinson’s Black Church Empowered. Strickland is an academics historian and theologian, while Isaiah Robinson is a local church pastor. But they are telling the story as Black churchmen.

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Summary: An overview of the book of Acts, paying particular attention to the temple and how the early church integrated gentiles into it while maintaining integration with its Jewish background.

I may not have picked up The Challenge of Acts if I had not watched the last 15 minutes of an episode of the Holy Post where Skye Jehani was interviewing NT Wright about The Challenge of Acts. Skye asked about what NT Wright would say in response to churches who pragmatically say that you should narrow-cast to a narrow cultural group and not seek to be more inclusive because churches grow more quickly that way. (This has been the argument from the church growth movement who advocated for the Homogenous Unit Principle, which I have written about before here.)

NT Wright suggests in that video that part of the message of Acts is that the church is not really the church if it isn’t grappling with the integration of the entire body of Christ. To narrow cast to a homogeneous cultural group is to distort the idea of the church so much that it ceases to be the church.

Other commentaries on Acts like Amos Yong’s have suggested that much of the action of the book of Acts is the expansion of the church to a larger and larger group of people and each expansion had a sense of conflict that had to be dealt with. And Willie James Jenning’s commentary on Acts spent a lot of time grappling with the role of empire, violence and prison.

NT Wright has several main points he is communicating with his book on Acts. First, he raises attention to temple motifs in Acts. That attention to temple motifs is part of what Wright’s larger project with the New Perspectives on Paul movement is doing in trying to pay attention to Paul’s Jewishness and not make Paul into an antisemite as some commenters on Paul have done historically. Wright instead suggests that Paul is trying to integrate Jew and gentile into the body of Christ, not as s replacement of the Jewish religious practice (supersessionism) but as an integrated reality.

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Summary: An exploration of what could have been had evangelical history gone other ways.

I have always enjoyed history. But it has mostly been a reading hobby, not something I studied. Over the past decade, I have been more intentional about reading history to fill in gaps in my knowledge, but I have also read more about the study of history. I think it was John Fea’s podcast where I first heard about the 5 Cs of the study of history. Those five Cs are: change over time, causality, context, complexity, and contingency. All five are important to understanding history.

Isaac Sharp’s The Other Evangelicals does approach all five Cs in his exploration of five groups of people who have been marginalized in evangelical history, but in many ways I read this as a book primarily thinking about contingency, the “what could have been” had evangelical history gone other ways.

As with any recent history, my own story influences how I read. I grew up American Baptist. Traditionally American Baptists are considered a mainline denomination and would be included in the “liberal” part of Christianity. I didn’t really understand how liberal the denomination was as I was growing up in part because I was in an evangelical wing of the denomination. I do very much remember going to the only national youth gathering I attended as an American Baptist and one day of the youth conference primarily used feminine references for God. There was no explanation for it and it raised all kinds of questions for other students I was with. I spend a good bit of time that day talking to others about how there were feminine images of God in scripture and how God is not gendered as we traditionally consider gender in humans. I was mostly irritated by the poor presentation, but not at all bothered by the presentation of somewhat liberal theology.

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Summary: Discussion of how understanding the Medieval world and its books help to understand CS Lewis. 

Over the years, I have read an enormous amount by or about CS Lewis. I am not Lewis scholar, I have not been systemically enough and I certainly haven’t read enough to know what the academy thinks of Lewis, but I have read read about 25-30 books by or about Lewis since starting this blog.

One of my complaints about the biographies of Lewis is that they say very little about Lewis’ discipleship, including Devin Brown’s which is about the spiritual life of Lewis. Part of what Baxter is doing in The Medieval Mind of CS Lewis is suggesting that a significant part of Lewis’ discipleship was the result of reading old books. That makes sense to me, although I do think that Lewis’ work with a spiritual director likely mattered to making that real.

What is helpful about The Medieval Mind of CS Lewis is the explanations of the references that are missed when we don’t know about them. I have read a bit of Dante, but I don’t know Dante well. I have never read Boethius and many others referenced here. What I love about reading young adult writer, KB Hoyle, is that she always has references and hints in her books. You can read her books without knowing any of the references and you get a good story. But as an adult reading her books, I get a lot more because I get the references. There is depth to the stories and the depth encourages rereading. That just isn’t the case for a lot of current pop fiction. A lot of pop fiction assumes that the reader isn’t paying attention, doesn’t care about reference and is simply looking for an escape. Reading for escape isn’t bad, I read for escape all the time. But I don’t want to always read for escape. (It is not surprising that KB Hoyle taught at a Classical school before becoming a full time writer and publisher.)

I found The Medieval Mind of CS Lewis very helpful and if you like CS Lewis and want to understand more, you likely will like it as well. But I do have a concern, not about the book as much as the way that classical education is sometimes used. Recently a number of atheist or agnostics have been calling themselves cultural Christians, this trend seems to not be about Christianity as much as it is about shared culture. I get very wary of arguments for shared culture. I think there is real value in retelling fairy tales and old stories and finding traditional archetypes in those stories. That is part of what a good education should include.

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Summary: The Wild Robot discovers not just new animal friends, but also new roles for her life.

I still have not seen the new Wild Robot movie, but I am a fan of the book series. This is an early middle grade series, so I am not going to worry about spoilers here. People reading reviews are likely reading to understand what their kids are reading, not because they are reading themselves. (I read it myself, my 9 year old has already read the first book and my 11 year old was not interested.)

The first book, The Wild Robot, was a book about self-discovery, vocation, and meaning. The Robot is lost at sea, washed ashore on remote island without people and learns to communicate with animals while learning from them about how to survive. She adopts an orphaned goose and that care for her son both helps her to see her role as a protector and allows the animals to see her as safe. The meaning from caring for her son and others drives her to continue to learn and see the world with different eyes.

The second book, The Wild Robot Escapes, is thematically about home. At the end of the first book, Roz, the robot, leaves the island to be repaired. Roz is repaired but because her memories are not damaged, she continues to remember her life on the island and her son. She is sent to work on a farm with a human family. Roz see the value in helping the human family. She learns to communicate with the humans, farm animals and different wild animals that she finds as she escapes from her work on the farm. In process of escaping from the farm, she is again captured, but this time is interviewed by the creator of her type of robot. That creator understands the unique reality of Roz and works to help her get back to the island, but again has repaired and upgraded her body to make life on the island easier.

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Summary: A discussion of how churches can harm, paraticularly those who have been previouly traumaized. 

I think one of the reasons that people resist hearing about abuse is that trauma and harm are reception events. In other words, they are not universalized objective realities but subjective realities. Two people can experience the same events and be from similar backgrounds, and they can perceive those events differently. And in the research into trauma, it is not that one person is “right” and another person is “wrong” but that both have their own perception.

We have also had other people misunderstand us. We said something, and the other person either misheard what we said or what we said was accurately heard, but its meaning was still misunderstood. I think this is a universal experience, but moving that universal experience of misunderstanding to discussions of abuse and trauma is still difficult. I distinctly remember having a conversation with some guy friends about parenting and how we can’t just assume that what was helpful with one child will work with another. We lamented that children need different things from us because they are different. It makes any relational connection difficult because it takes work to monitor the relationship and seek to understand differences.

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Summary: Inspector Gamache is back at the job but corruption and murder are still present and it is up to Gamache to save everyone.

I am a huge fan of the Inspector Gamache series. I reread the whole series a couple of years ago and participated in a group blogging project by a number of book reviewers who also love Gamache and Louise Penny. I definitely pre-order all books by Louise Penny and read them immediately. I have both read the print versions and listened to the audiobooks. There is a new audiobook narrator for this 19th book, bringing the series to three narrators now. The new narrator is Jean Brassard, who is from the area where the books are set. He does a good job with the narration and feels pretty similar to the previous narrators in the style and tone of the narration.

I did enjoy The Grey Wolf, but it feels like the story has been told already. Gamache is the head of homicide he is back in Quebec and splitting his time between Three Pines and Montreal. While in Three Pines he gets notice that the sensor of his apartment in Montreal indicates that it has been broken into. Beauvoir checks it out, but can’t see anything missing or wrong, so they chalk it up to a bad sensor. The next day, Gamache’s coat is delivered to the police headquarters with two notes inside. And that starts a long thread that leads to an investigation of corruption and murder.

The book is well written if the thread of corruption had not already been done a couple of times. I noticed that Armond is again described as being in his late 50s, which is exactly how he was described in the early books. Since that time Beauvoir has married Annie and both of the Gamache children have children. No less than 10 years have passed, but Gamache is still in his late 50s and at the top of his game. I don’t think that Penny makes Gamache into the near superhero that he has been in some of the books, but still, a number of the choices seem forced or go over the same ground as other books

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