Adam Shields

Summary: If we want to address the crisis of loneliness and the lack of community in American society, we need to learn how to listen and know others.

Both of David Brooks’ last two books I had decided not to read, and then I changed my mind once I read reviews of them. But both of them had significant weaknesses, and Brooks was not yet ready to write either book. He wrote the books because he was an author and because writing and research are part of how he processes his own issues. He published because he was on deadline, not because he was really finished processing them. Because of this history, I again did not intend to pick up How to Know a Person. But again, I was drawn to them because of two podcasts. Curt Thompson interviewed him on Faith Angle. And then, more personally, he was interviewed by his real-life friend Kate Bowler on her podcast Everything Happens. These are very different podcasts. Curt Thompson is a Psychiatrist who has written about spiritual formation, the soul, shame, and neuroscience. That conversation is more about the technical issues of friendship, what relationships do for us, and why we need them. But it is easy to tell that Kate and David are not just acquaintances but actual friends who really do get together regularly. They talked about calling one another and going over to each other’s homes to talk when needed. And that very personal conversation showed the aspect of how David has put into practice what he has been writing about for the past decade. That “putting into practice what he has been learning” which made me want to pick up How to Know a Person.

How to Know a Person has a mix of scientific research about how to listen, seek out friends, and why that is important. But the emotional center of the book is the three chapters telling the story of the suicide of David’s oldest friend a few years ago. The main chapter is a revision of an essay he wrote not too long after the suicide. He grappled with that suicide and told the story of his friend’s depression and how he tried to help. The two additional chapters are about what he learned afterward about depression and suicide and what advice he would have now for those who are either grappling with depression and suicide or those who have loved ones who are. All of these chapters are well-written, careful, and helpful. There is no silver bullet, but some things may be helpful.

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Summary: J. Edgar Hoover’s understanding of Christianity significantly influenced his management of the FBI, and in turn, the FBI impacted the broader development of what has become the Christian Nationalist movement in a modern sense.

If Kristen Kobez DuMez had not (multiple times) recommended the Gospel of J Edgar Hoover and had not been briefly on sale as a Kindle book, I would not have picked it up. I have a limited interest in the FBI or Hoover. But her strong recommendation of the book’s writing made me pick it up. In the opening pages, two stories frame the book nicely. First, the introduction talks about the legal maneuvers required to get the FBI to honor their FIOA requirements and how they initially did not honor their legal requirements and suffered no real consequences for violating FIOA requirements. The second early story in the book that I think matters is how a church stained glass window was dedicated to Hoover. I read that description as meaning that it was a stained glass window of Hoover, but instead, it was a window dedicated to Hoover. I did not realize my mistake until I read a review of this book on Goodreads. That review linked to an image of the windows, which is helpful for context. (J Edgar Hoover window) I think I was primed to understand the window as images of Hoover because of Southwestern Baptist Seminary’s stained glass windows (artist site), which were of many of SBC figures, including the seminary president who originally commissioned the windows and who was forced to resign several years ago.

Lenore Martin’s perspective is evident throughout the book. The following is as good of a thesis statement as any:

My knowledge of the FBI in the early years is primarily about their roles (sometimes positive, but often negative) regarding the Civil Rights Era. (I was interested to learn that the FBI opened 11,328 civil rights investigations but only had 14 convictions.) And the early FBI’s role in investigating sex trafficking concerning the Mann Act. The Mann Act was officially titled The White Slave Traffic Act, but neither that full title nor the colloquial term was mentioned in The Gospel of J Edgar Hoover.

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Summary: A modern classic about spiritual direction.

It would not be surprising to anyone who regularly reads my book reviews that I generally have a book in three broad areas going at almost all times: Spiritual direction/spiritual formation, history, and biography/memoir. I try not to have more than one of each category going at a time, but those three categories are about shaping the way I am in the world. I want to pay attention to my spiritual formation. I want to equip myself as a spiritual director. I want to understand how the world was shaped to be as it is now so I can think more clearly about the way forward. And I want to see how others have lived as a means to see how I can live well.

Holy Listening is a book I have had on my shelf for a while, but I have not read it. It is a modern classic on spiritual direction. First published in the early 1990s, when spiritual direction was starting to have a broader resurgence, Guenther wrote particularly as a female pastor and spiritual director in a way that was probably more radical than it feels now. There are many metaphors for spiritual direction that authors have used over time, but Guenther embraces the metaphor of spiritual directors as midwives. That is a particularly feminine metaphor. I think both men and women spiritual directors need various metaphors because any one metaphor breaks down when pressed too far. Guenther is aware that she is oriented toward a feminine metaphor and does defend it a bit, but essentially allows it to stand on its own.

Dr. Rudine Sims Bishop wrote a well-known essay in 1990 about exposing children to diverse books because books can be “windows, mirrors, and sliding glass doors.” (The link is to a 2-minute video of Bishop describing her language.) Students can see themselves (mirror), they can see how others live in ways that they do not (windows), and they can immerse themselves in the experience of others (sliding glass doors). An important part of the essay is that Bishop argues that diverse books are important to white students who (even 30 years after the essay) mostly see themselves (mirrors) in the books that surround them. And that can create a distorting effect on those students, impacting the way that they see the world as normative for them.

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Summary: A biography of Nouwen by a late-in-life friend (and journalist), which helps to give context to Nouwen’s prolific writing. 

Like many, I have been impacted by Nouwen’s writing, but especially after reading several posthumously published books, I realized I needed more biographical context to understand what Nouwen was about.

It is incredible that more than 25 years after his death, new books are still being edited from his vast writing. (The most recent of which is Flying, Falling, Catching.) I am mixed on these posthumous books. I don’t think any of the ones I have read stand up to the best of his books published while he was alive. But they are also better than the worst of his books as well. Nouwen wrote an enormous volume of books. According to Wikipedia, he published 42 books while alive, not including 35 additional books to which he contributed an introduction, afterward, or chapter. And there have been 31 additional books of posthumous work or compilations.

Part of what Ford makes clear is that while Nouwen strived to live up to his writing, there was a disconnect.

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Summary: A memoir grappling with the role of Esau McCaulley’s father, his growing up and maturity, and how his community of origin shaped him. 

I do not remember what first drew my attention to Esau McCauley, but it was a bit before he became a professor of New Testament at Wheaton (my alma mater). From that point, I have read Reading While Black, his children’s book, and many articles he has written for the NYT and other places. (His book on Lent is on my to-read list.) Generally, if I notice an article that he has written, I make time to read it. If I see an interview or talk with him, I listen to it. I listened to all of the two seasons of his podcast. I have also done a Zoom class through Nashotah House that he taught. I do not “know” Esau McCaulley; he certainly does not know me, but I have a good sense of his writing style and general approach. The reality of the internet, social media, and writing is that one can feel closer to someone’s story than they are. John Dyer has called this ambient intimacy. It isn’t a real relationship or intimacy, but it feels real.

Good memoirs can create that sense of intimacy, but there is so much to the story that is never revealed in 200 or so pages. What makes a good memoir is editing what to share and what not to share. After I finished How Far To the Promise Land, I listened to McCaulley’s interview on the Seminary Dropout Podcast. That interview did an excellent job of framing the memoir and what he was trying to do without retelling the whole story. I will commend Esau’s writing and audiobook narration but avoid retelling many of the book’s details.

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Summary: Changing how we think of the starting date of US history can help us see different patterns. 

The Hidden Roots of White Supremacy is the third book by Robert P. Jones that I have read (The End of White Christian America and White Too Long: The Legacy of White Supremacy in Christian America.) More so than the other two books, this is narrative-focused and less demographically focused. Jones is known for his work in polling and demography, and that number-heavy writing style is essential for making the case for current shifts in culture. But The Hidden Roots of White Supremacy is primarily a book of history, not demographics, and the writing style is more narrative.

The book opens with a discussion of the 1619 Project and how Nicole Hannah Jones has shifted the conversation to include a greater focus on slavery in developing the US as a country. Jones is not debating the 1619 Project as much as suggesting that an earlier date also needs to be included as part of the discussion. That date is 1493 when Pope Alexander VI issued the papal bull, “Inter Caetera.” This papal bull and several earlier bulls are jointly known as the Doctrines of Discovery and are still important precedents to international law.

The Doctrine of Discovery is not just a theological and legal justification for European Christians to take possession of land (already occupied and controlled by others) but also justified the enslavement of those viewed as “pagans.” The book’s central thesis is that the Doctrine of Discovery undergirds much of American history because it was responsible for the European understanding of colocalization, land possession, and the enslavement of Native American indigenous people and Africans. Jones rightly notes early on in the book that the Louisiana Purchase is usually framed as one of the best real estate deals in history. Jones reframes the purchase not as a real estate deal but as the selling of the right to take possession (a subtle but vital distinction) directly rooted in the doctrine of discovery. The US, which was derived from Protestant England and officially a secular country, still recognized the legal authority of the Catholic Pope as an international lawgiver when it suited them.

After the introduction of the concept and the history, Jones moves on to three case studies of how traditional stories of anti-Black racism (Emmit Till, a lynching in Duluth, MN, and the 1921 Tulsa Riots) can be understood more fully by understanding the prior role of white supremacy (in the sense of racial hierarchy) concerning Native American land theft and violence that contributed to later anti-Black racism. With each case study, the narrative of the history leads into a more recent history of how various people came together to bring the repressed history of racial violence into the light and deal with the long-term implications of that history.

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Summary: The bible has been widely misused. It takes intention to use it well, but it is worth the effort.

I do not know when I became aware of Kaitlyn Schiess. I am pretty sure it was during her time at Liberty University. I believe I came into contact with her via social media through Karen Swallow Prior and probably the Christ and Pop Culture Facebook group. I do not want to exaggerate our contact. I seriously doubt she knows who I am. However, I started to pay attention to her writing before her first book. I will embrace the creepy factor and say that I have watched her grow as a thinker and communicator over the past seven or so years with great expectations. She has continued to develop and illustrate wisdom and conscientious scholarship that takes her Christian faith seriously.

So I looked forward to The Ballot and the Bible and held off a little while on reading it because I wanted to get the audiobook that she narrated. But there were some delays, and when it became clear that the audiobook wasn’t coming out soon, I picked up the Kindle and read it quickly. Like my thoughts on her first book, there is more going on than you might assume in a relatively short book. The Ballot and the Bible is about how to read and understand scripture (commonly called hermeneutics), how to listen to history and culture to see if you are imputing cultural values on the biblical message (cultural anthropology), a brief historical overview of ways that the Bible has been misused (through case studies) and a book on the role of discipleship and public life. If you read my reviews regularly, you may be aware that I have recently read several other books on the Bible, Christianity and culture, and politics, and those impact how I read The Ballot and the Bible.

Most directly, The Ballot and the Bible is worth reading paired with Mark Noll’s America’s Book, a history of the public use of the Bible from 1794 to 1911. I think Noll’s book was published too recently to be included in The Ballot and the Bible, although several of Noll’s other books are cited. The two books are very different in scope and purpose. Noll’s book is an over 800-page history, while Schiess’ book is an under 200-page book that is primarily theological. But the combination of them is useful. Noll gives more examples of the use and misuse of the Bible than Schiess could give in a book of her size. But her book also theologically evaluates the history of the use of the Bible in ways that Noll does not do as a historian.

The center point of what Schiess is trying to do is to get the reader to step back and evaluate politics not as a consumer of imagery but as a Christian thinker. The Bible is often used directly or indirectly as a prop to signal that “the Bible is on my side” of a particular issue. Most examples are not as blatant as Trump simply holding up a bible outside of St John’s Episcopal Church without opening it, reading from it, or giving any purpose to its presence except as a prop. Many other examples throughout the book are more likely to be honest but unexplored use of the Bible to support the user’s prior positions.

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Summary: Mary matters, but the response to her is widely varied.

After finishing Jesus Wars, I wanted to pick up The Virgin Mary: A Very Short Introduction because I was surprised at how large of a role Mary played in trinitarian debates of the early centuries of Christianity (the idea of Mary, not the actual person of Mary). I have always been Protestant, and while I have some understanding of Catholic theology, I often miss the nuances behind the differences. And I have even less understanding of Orthodox theology. This book, in combination with Jesus Wars (and my current reading of Medieval Christianity) have helped to understand some of the nuance I previously missed.

A significant part of the early trinitarian debates were those that wanted to emphasize Jesus’ divinity, opposing those that wanted to emphasize his humanity. Almost everyone understood that Jesus was, in some sense, both human and divine. But the problem comes in figuring out how to talk about that. And when you add the culture of the era that was biased against women (some believed that women were malformed men) and that sexuality was inherently sinful (so how could God come from a sinful act, the Immaculate Conception is about Mary, not Jesus; to make Mary able to bear Jesus as a mother she needed to be conceived apart from sin) and that some of the philosophical conventions of the time also impacted these things could be talked about.

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