Book Reviews

Summary: The history of the Black Power movement is the lesser-known story of the end of the mid-20th-century civil rights movement. 

Waiting ‘Til the Midnight Hour is the third book I have read by Peniel Joseph, but it was Joseph’s first book, published in 2006. And as you would expect from an academic historian, his books tend to concentrate on overlapping characters and eras. He is a historian of the mid-20th century civil rights era, concentrating on the Black Power movement. I recommend his biography of Stokley Carmichael and the joint biography of Malcolm X and Martin Luther King Jr.

I purchased the kindle book Waiting ‘Til the Midnight Hour about four years ago but did not get around to reading it until I picked up the audiobook for free as part of the Audible member Plus catalog. The audiobook was not well edited. The narration was fine, but it felt like the editing was not complete. There were many places with long pauses where it appears that the narrator was intentionally putting in a pause for editing purposes that the editor did not remove. And one where the narrator took seven or eight attempts at a name before saying it correctly and naturally in context, and obviously, the editing should have removed that. There were other places where the audio had short repetitions.

Those editing errors (except for the pauses) were all in the book’s first half. So I wonder if the audiobook editing influenced my complaints about the disjointedness of the book’s first part. And that may be the case. But the book felt like it took a while to really come together. The earlier portions of the book were more context of the development of the Black Power movement, which was also the part of the story I was most familiar with. So again, I may have been influenced by being more interested in the later sections of the book, where I was mostly hearing history that I was less familiar with.

I had three main takeaways from the book. First, I think the development of the Black Power movement was significantly influenced by white backlash to the civil rights movement. Stokley Carmichael’s use of Black Power during the 1966 march in Mississippi in response to the James Meredith shooting was not the term’s first use. (Richard Wright had a book in 1954 titled Black Power, and others used the phrase before Carmichael, but it was Carmichael’s use that popularized it.) By 1966, Brown v Board of Ed had been decided 12 years earlier, and much of the country was still segregated. The 1964 Civil Rights act (making it illegal to discriminate on the basis of race in restaurants or hotels, or other public settings) and the 1965 Voting Rights Act had both passed, but the march in Mississippi proved that the federal government was still reluctant to enforce the law. MLK Jr’s assassination less than two years later gave further power to the frustrations of how civil rights were increasingly being thwarted through less overt means.

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Summary: Based on journal entries, Richard Foster explores the concept of humility in the Christian life.

Yesterday I recommended Learning Humility to someone that I meet with for spiritual direction. He was familiar with Richard Foster and his other books, but the first comment to my talking about Learning Humility as a new book was that he didn’t know that Richard Foster was still alive. He is still alive, and he and his wife live independently in rural Colorado. But Richard Foster is in his early 80s and has not published a new book in over a decade.

I have read most of Richard Foster’s books, and Learning Humility is quite different. Generally, the other books are exploring spiritual formation concepts and are in a teaching mode. Learning Humility was very much an edited journal. Many sections ended with a variation of “I will have to think about that for a while.”

I listened to this as an audiobook, and while I think that Foster narrated it well and that his voice really helped bring out the emotion and thought of the book, this is probably a book that either needs to be read a few times or it would be better to be read in print. Again, that isn’t because the narration is bad (a different narrator would be worse) but because the prose is written in a way that invites the reader to sit with his words and go back and reread. Audiobooks just keep going. That is one reason I like them for some types of books. But other books, books that are more poetic in style or that are meant to be meditated on, need print.

Richard Foster discovered, around 20 years ago, that his paternal grandmother, who died before he was born, was Ojibwa. Since that time, he has been exploring Native American history and thought. To continue that exploration, he frames his journal using the Lakota calendar. This gives him 13 moons to explore the Lakota values corresponding to the calendar.

I think Foster handles this well. He is not claiming to be a member of a Native American tribe or that he has special insight into Native American culture. He is describing what he is learning and cites where he is learning it from. There is a fine line between positively honoring a culture that is not your own and humbly using the cross-cultural differences to inform your own culture and negatively appropriating another culture for your own purposes. I think he mostly stays on the right side of that line. Cross-cultural exploration is one of the best methods to help understand our culture. The way we understand the water we are swimming in is to grapple with other cultures and their similarities and differences.

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Summary: A memoir of how Tamice Spencer Helms came to faith in Jesus, but then how she had to disentangle white culture and Jesus. 

On the front end of this, I want to say that I have all kinds of tangential connections to Tamice Spencer-Helms, but I have never met her, and I am not sure that I have previously read anything by her. Faith Unleavened is the first book by the new KFT Press, which grew out of the Emotionally Healthy Activist project by Jonathan Walton at Intervarsity. An acquaintance also used to work with Tamice, so I was aware of the work of Sub:culture, which Tamice founded, and I started following her on Twitter because of her connection with my acquaintance. But I do not know Tamice, and while I am aware of or was connected to many of the organizations and events mentioned in the book, again, there are no direct connections. I say this partially because of the fact that reviews and endorsements have been a topic of discussion lately, and I want to disclose my relationship at the front.

I am a big fan of memoirs because while one person’s story is never exactly the same as another person’s story, one of the advantages of our current world is that we can learn from people’s stories and try not to make the exact same mistakes. We will make new mistakes, but when it is possible to learn from others, we should. I have been interested in the role of trauma, and disillusionment plays in spiritual formation because I am a spiritual director and need to grapple with my own disillusionment about Christianity.

I started reading Faith Unleavened immediately after finishing All My Knotted Up Life by Beth Moore. Both have trauma and disillusionment and working out who Jesus is for them over time. But the connections matter, as well as the differences. Tamice grew up in the Black church within a healthy family. Beth grew up in a White SBC church within a dysfunctional and abusive household. Tamice was convinced by white teenage friends that her faith and family were inadequate and that she had to reject the Black church and, in some sense, her family to find a deeper faith. In contrast, Beth found a church community that supported her and helped her find a way out of her abuse. In both cases, however, there was a limit, and they needed to discover a new faith expression because of the limitations of churches that were unwilling to allow them to be whole Christians in the ways that they felt called.

I wish either of these stories were new to me, but they are not. Abuse and cultish, authoritarian, culturally inappropriate expressions of faith are common. The ongoing discussion about the social realities of sin makes no sense to readers of either of these memoirs. Sin is rarely only harmful to an individual. And sin frequently impacts people even if there were good intentions.

Tamice, as a teen, went to a Hell House gospel presentation where she was confronted with images of hell and sin and manipulated into praying for salvation. The (white) youth pastor literally was dressed up as Jesus to save her at the end of the “play.” And for well over a decade after that night as a teen, she grappled with how white culture was confused with Christianity. She was all in following the White Jesus that she was told was necessary for her to be saved. In a podcast interview with KFT Press she summarized that the Hell House used fear to manipulate her. And then, once she was saved, fear became a driving force in manipulating her to do the next thing: drop out of college to work in a prayer ministry, vote in a particular way, live a particular lifestyle, etc.

I am paraphrasing here, but in the podcast, she said, “I was made to see that Jesus was a white man and that I was a Black woman. I could not be a white man, so there was no way to come to Jesus because I could not live up to the requirements.” This echoes the point of Willie James Jennings’ book After Whiteness on theological education. If we theologically shape people to be white men, then we are distorting people into a shape that God did not create them to be. (This, again, is part of the reality of the problems of that article at The Gospel Coalition this week, where the gospel becomes distorted by creating hierarchies where some people are more like Christ than others.) When we create requirements for people first to change before they can come to Christ, we are fundamentally distorting the message of Christianity, which is that all may come to Christ.

I do not want to make this post more about other things and not about Faith Unleavened, but Faith Unleavened was clarifying for me because it so clearly lays out the reality of why it matters that we explore the cultural constraints of our faith. It is a requirement that Christians, especially Christian leaders, expose themselves to cross-cultural Christianity so that they can see at least some of the ways that our cultural expressions of Christianity distort Christianity and how that directly harms them. In the case of Tamice, part of white Jesus was also gender hierarchy, which directly impacted her because she thought that submitting to her husband included submitting to his abuse. It directly impacted her when she turned to alcohol and drugs to dull pain because she could not contort herself to become a white man.

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Summary: A touching, funny, and poignant memoir.

Like many, I have known of Beth Moore for a long time. She was a women’s bible teacher. She is about 15 years older than I am, so she started leading aerobics classes when I was a pre-teen and moved to be a Christian motivational speaker (her description) by the time I was a teen. Her first bible study was published in 1994 (when I was in college), and from the late 1990s until now, she has published a book roughly once a year.

I have read one of her books and parts of another. I appreciate her writing, but I do think that the growth of the past few years addresses some of the concerns I have had with her early work. She is more aware of structural issues and more aware of cultural issues. And frankly, I am more open to her because I have been following her on social media for nearly a decade now and understand her role and perspective more.

I had known for years that Beth Moore was a victim of sexual abuse, even if, before now, she had not told her whole story. The memoir is loosely chronological, but many early chapters focus on her childhood living in an unsafe home. Her father sexually abused her, and her mother suffered a significant breakdown. And there was emotional, if not physical, abuse within the home. Like Julie Andrews’s memoir of her early years, Beth Moore tells the story, an often poignant and tragic story, of growing up with a father as an abuser, but with only enough details to get a sense of the abuse.

This is Beth Moore’s story, but she had the cooperation of her four siblings (one of whom passed away only days ago). Still, both her parents and grandmother, who lived with the family from the start of her parent’s marriage until Beth Moore was in the middle years of high school, have passed away. Later chapters grapple with her parent’s marriage, the emotions around their deaths, and Beth Moore’s internal grappling with forgiveness, accountability, and some sense of understanding about human limitations. One of the book’s themes is that she used to see the world as less nuanced than it is. People are neither wholly good nor wholly evil. There is good and bad within all of us. That does not mean that she condones her father’s sin, but it does mean that she grew to understand that there was more to her father than just his sin against her and against others.

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Summary: Time Traveling “historians” are sent back to block a couple falling in love because it will distort all of history. 

This is the second of Connie Willis’ books that I have read. The first in this series, Doomsday Book, is also centered on time travel, but it is a very different book. Doomsday Book is about going to a medieval community near Oxford, and it deals with the programs of a global pandemic (the Black Death) and the problems of observing evil that you cannot change.

In that first book, time travel was relatively new, and the thinking was that it was impossible to change history. However, history may have changed in the second book, and they are trying to figure out how to put it back again. And that involved going to Victorian England, playing matchmaker, and blocking a romance.

Connie Willis has a lot of humor in her writing. It is a good change of pace. But I think, like Doomsday Book, To Say Nothing of the Dog is a bit long. I think the various threads and the false turns she brings the reader on as a means to get to the end are fun. But it could be cut a bit.

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Summary: An exploration of the ways that slavery as practices in the Caribbean and North America was “Christian.”

The rough thesis is that racial hierarchy developed not through an inherently racialized system but through a belief in Christian (and later Protestant) supremacy where Christianity was viewed as a type of ethnic identity, and only later was that Protestant (ethnic) identity slowly shifted over to white racial identity. Chapter four developed this idea most clearly:

“Toward the end of the seventeenth century, Protestant slave owners gradually replaced the term “Christian” with the word “white” in their law books and in their vernacular speech. Scholars have long recognized that whiteness emerged from the protoethnic term “Christian.” Yet the intimate relationship between slave conversion and whiteness has not been fully appreciated. By pairing baptismal records with legal documents, it becomes clear that the development of “whiteness” on Barbados was a direct response to the small but growing population of free black Christians.” (p74)

In the 17th Century, the British began to colonize what became the United States and the Caribbean. The split of the Church of England from the broader Catholic church started in the 16th century. Still, it was not until the early 17th century that the Church of England was firmly established as a religious/cultural identity. And even then, in the mid-17th Century, the English Civil War shifted that identity. This Protestant identity developed concurrently with the rise of colonization, the development of capitalistic enterprises, and increased interaction with different cultures and geography. The weakness of the Church of England in the colonies (the churches were culturally important, but often there was a lack of clergy and no real supervision from the ecclesiastical structure) meant that the direction of church policy was more directed by concerns of lay people than theological or missiological concerns. Similar to the arguments of Joel McDermot’s The Problem of Slavery in Christian America, Gerbner illustrates how the development of slavery can be traced legally through changes in law, but also points out how Christian theology was explicitly or implicitly used to create a justification for that law because of economic concerns.

One of the helpful aspects of Christian Slavery is that she looks primarily at the English-speaking Caribbean and then compares that with the British colonies in what became the United States and the Catholic colonies in the Caribbean. This methodology uses other English-speaking and non-Protestant non-English speaking communities to explore similarities and differences in how those areas approached the relationship between Christianity and slavery. There was significant communication between these groups, and within the English-speaking colonies, you can see legal language moving from community to community as they all attempted to address similar issues.

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Summary: The final book returns to Charles Ashworth as narrator and revisits many of the themes and characters raised in the previous books.

With all of the series’ weaknesses, Absolute Truths is not only my favorite of the series but one of my favorite fiction books of all time. Again, like my post about Scandalous Risks, I cannot discuss the book without a few spoilers. I will try to keep it to a minimum, so I do not spoil the plot.

The narrator from the first book, Charles Ashworth, is now in the mid-1960s. At the end of the first book, he marries Lyle, pregnant with another man’s child. Ashworth, who had discovered in during the first book that the man who had raised him was not his biological father, but had married his mother to protect her when she had become pregnant, felt like God was calling him to do the same. As we return to Charles as the narrator, they had been married for almost 30 years. Quickly after getting married, they had another son. And then Charles had been a chaplain in World War II and spent most of the war as a Nazi prisoner, eventually ending up in a concentration camp. It was not until several years after the war that the couple settled into marriage reasonably happily. Lyle’s fear over Charles’ potential death had helped her to understand that she loved Charles for himself, not just for helping to save her from being a disgraced single mother. Charles also loved Lyle, but the distraction of his teaching and writing, his work as a bishop, and the seemingly effortless ways that Lyle solved all the problems around her allowed him to take her for granted. That changes early in the book; Lyle has a stroke and dies soon after. (Again, I disapprove of using wives’ deaths as a reoccurring plot device in almost every book.)

A nearly 700-page book about a Bishop’s grief may not be for everyone. But there are so many threads from the series that get raised and appropriately tied up. It is a big ask, but as much as I want to recommend Absolute Truths, it is a book where I think you do need to read the previous books to get the most out of it. And those previous five books are about 2500 pages on top of the 700 pages of Absolute Truths.

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Summary: Attachment style has an impact on the way you approach and interact with God.

I primarily am approaching this book from my role as a Spiritual Director, but as with many books about spiritual practices, there is also personal relevance.

Krispin Mayfield is a counselor adapting his understanding of Attachment Theory from his counseling background to an understanding of spiritual formation. This adaptation of social sciences to bring insight into our understanding of spiritual formation is immensely helpful, even if not every instance of it is perfect. Some examples are Stages of Faith by James Fowler, Trauma in the Pews: The Impact on Faith and Spiritual Practices by Janyne McConnaughey, and Something’s Not Right: Decoding the Hidden Tactics of Abuse–and Freeing Yourself from Its Power by Wade Mullen.

Many within the Christian world are distrustful of the social sciences. And there is a long history of the misuse of social sciences. But Christians should have a commitment to All Truth is God’s Truth (a phrase coined by Augustine) and the idea of General Revelation while also understanding the role of discernment in discovering what truth is. The problem with many (but not all) critics of the use of social sciences in Christianity, and especially in understanding Christian formation, is that critics often do not have the background to understand what they oppose. That is where content area specialists like Mayfield can bring social sciences back to Christian practices more easily than theologians, pastors, or spritual directors can go out and learn the social science necessary to work out a similar idea.

The basic idea of Attachment Theory is not too difficult to communicate easily. Infants look to caregivers to understand the world around them. They form affectional bonds with those caregivers for needs like safety and protection. To maintain those bonds children learn responses to maintain those bonds. Mayfield clearly states that we should not draw too straight of a line between our attachment style and parents. Parents often do their best, but there can be reasons why different attachment styles develop other than bad parenting. But the theory also emphasizes why adoption, trauma, abuse, divorce, and other impacts on the parent/child relationship can significantly impact our lives.

One of the helpful threads on the fictional Starbridge series that I have been writing about is that almost all people have some issues with their relationship with their parents. And that often occurs even when parents try to do the best they can, and there is simple miscommunication or differences in temperament that create distance. Sometimes the very act of trying not to make the parents’ mistakes can create new problems in a different direction.

There are three basic Attachment patterns,

1. Secure Attachment (which is the largest group of people),
2. Anxious Attachment is where there is a continuous concern about whether the connection is a good one. A more passive variation is where a person tends to shutdown when an anxiety is expressed. Or the second type, the Anxious-Avoidant, is where there is an active avoidance of situations where they can feel like they will be rejected as a means to avoid anxiousness around attachment. This second type is most associated with children whose needs were unmet or where there was neglect as opposed to more traditional abuse in the first time of anxious attachment.
3. Disorganized Attachment is where the attachment seems contradictory. This style was most associated with major loss and unresolved trauma.

Again, a person may move between the categories even if there is a more dominant mode. And there may not be explicit abuse or neglect in people who do not have a secure attachment style.

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Third Reading Summary: Nicholas Darrow is coming of age, attempting to prepare to become a priest and live a normal life. But his life is anything but typical as the child of an elderly former monk. And he has never really learned to control his psychic powers. And with the death of his mother when he was 14, there is no longer anyone that can solve the problems between him and his father.

Magical Paths is the fifth book in the Starbridge series. As is standard for Susan Howatch’s books, she writes about multiple generations with interlocking storylines and perspectives. Nicholas Darrow is the son of Jon Darrow, the narrator from Glamourous Powers. Mystical Paths has the shortest time period of the series, with most of the story playing out over just over a week.

It is 1968, and Nicholas Darrow has quietly become engaged to a young woman he has known his whole life. He has graduated from seminary and will be ordained soon. In the previous book, set in 1963, we know that Nicholas is on the periphery of Venetia’s coturie, as she calls her set of friends. Christian Aysgarth, the oldest son of Stephen Aysgarth and his first wife, Grace. Christian is forty and married with two young children. He had a successful academic career with a professorship at Oxford and a beautiful wife, Katie, the daughter of a Duke. But in 1965, he died mysteriously in a boating accident.

Nicholas, like his father Jon, has psychic powers, and Venetia comes to him to see if he will perform a seance so that Katie can contact Christian to deal with her guilt over his death. Nicholas knows the danger of trying to contact the dead but thinks he can avoid an actual seance and solve Katie’s problems on his own. But, of course, it goes badly because, as a young man in the 1960s, he thinks he is more capable than he is. And he thinks that those older that could help him are all stuck in the past. Both Venetia in Scandalous Risks and Nicholas in Mystical Paths are 23, and that sense of naivete and confidence leads to problems.

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