Book Reviews

Summary: Anxiety is part of how we were created.

Like everyone (and in keeping with how anxiety is talked about in the book), I have anxiety. I hate conflict. I do everything I can to avoid situations where I might be in conflict, especially conflict with people close to me. Curtis Chang suggests that anxiety is part of how we were created. We should have anxiety because we care. Part of how care for the world and those around us expresses itself is being anxious over the fear of loss. No anxiety at all would not show that we have great control over our emotions, but instead, it would show that we may not have appropriate care or love.

“Love: We suffer anxiety because we are vulnerable to losing what we most love. This further explains why anxiety is unavoidable for anyone who is truly human. To be free of anxiety is to be free of any love (which is capable of being lost), which in turn would mean becoming inhuman.”

Chang uses formulas to illustrate how he wants to talk about anxiety. “Anxiety = Loss tells us that anxiety is generated by loss or, more specifically, by our fear of loss. Every anxiety is the fear of some future loss.” Once that basic idea is explained, he expands on it to show how anxiety can be made worse: “Anxiety = Loss x Avoidance.” Fear of loss is something that we all have. And he also identifies that a certain level of anxiety is also inevitable. But the part that moves us from normal anxiety to dysfunctional anxiety is our avoidance. It is common to speak about fight or flight (and sometimes fawn) as responses to stimuli. Chang also speaks about them as tools of avoidance.

“CEOs tend to have high-functioning anxiety, like I do. Also, like me, they tend to default to fight mode. They often plunge forward with their own versions of firing off long emails to their staff at three in the morning. Too often, their colleagues don’t push back. Team members don’t realize their leader’s behavior is anxiety-driven. Instead, they feel confused, insecure, guilty, and blamed. Anxiety spreads like a contagion throughout the entire organization.”

Others (like me) tend to avoid our anxiety by pretending anxiety doesn’t exist or by avoiding situations where it might pop up. One of the book’s more helpful sections was the discussion about how different responses to anxiety impact relationships. Chang suggested that he tends to default to a fight response, and his wife tends to default to a flight response and that those different responses are interpreted by the other and a lack of care about their anxiety.

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Summary: Many people know about Francois Clemmons because of his relationship with Mister Rogers, but this is Francois Clemmons’ story.

I picked up a hardcover of Officer Clemmons when it came out several years ago, but I just never got around to reading it. I was looking for a change of pace and picked up the audiobook a couple of days ago, and the audiobook is the right choice for this book. I am highly in favor of authors reading their nonfiction books in most cases. And this is an excellent example of why. Francois Clemmons knows his own story, and he can narrate it with the right emotion and inflection. He occasionally (not as much as I would prefer) sings when discussing one of the songs in the book. The story comes alive in a way that I do not think would have happened for me in print.

I have read many books by or about Mister Rogers, as did Clemmons. He says in the opening that when he decided to tell his own story of Mister Rogers, he read every book he could find and determined that his contribution could be telling the story as a Black Gay man because none of the other books had that perspective. Officer Clemmons is primarily a book about Francois Clemmons, not Mister Rogers—several reviews I have seen complained about that point. Francois and Fred Rogers met when Francois was in graduate school in Pittsburg and had a job as a singer at the Rogers’ church. It was Fred Rogers wife Joanne that Francois came to know first. And she and the music director at the church made sure that he met Fred. But that part of the story does not come until more than halfway through the book.

I am glad that there are many memoirs of people that were of the age to be in the civil rights era. People of that era are passing away quickly, and we must pay attention to their stories. Francois was born to a sharecropper family. The early violence, both racial and domestic violence, matters to his story. Early in the book, he tells the story of how the local landowners pressured his grandmother for sex for years. She complied because the threat of violence and repercussion were real. She was protecting her family and doing what the culture expected. At one point, her husband said she was not there when the landowner came to get her, and the landowners just shot him in cold blood. There was no legal intervention. No police came, and no inquiry was made. And this was not counted in any of the counts of lynching. At this point, Francois’ grandmother had never lived anywhere other than that home, a home that had not been painted in her memory. There is more to the story that is also tragic and important, but the proximate cause of Clemmons’ family to move from the south to Youngstown, OH, was ongoing domestic violence from his father. His grandmother tried to protect Francois’ mother and siblings from the violence, including shooting and wounding his father when his father attempted to force them to move back home.

In many ways, Youngstown was better, but it was not perfect. Racism was still prevalent even though the schools had been desegregated. And domestic violence was still a factor in his life. Eventually, after his stepfather beat him quite severely for going to a concert, he moved out into a friend’s home, a local pastor’s family. His parents attempted to go to the school to force Francois to move back home about a month after that last beating, but Francois resisted. In front of the principal and his parents and the pastor, and his wife, that was allowing him to stay with him, he took off his shirt to show the scars and bruises of the beatings. The (white) principal negotiated for Francois to continue to live with the pastor and his wife and for his parents not to interfere with the threat of reporting the violence to the police.

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Summary: A collection of sixteen sermons, an original introduction by Coretta Scott King, and a new introduction by Raphael Warnock. 

I have been slowly working through the audiobook of A Gift of Love for a couple of months. I tend to listen to a sermon about once a week as I am on a walk. I enjoy having audiobooks that I can dip into occasionally when I do not feel like anything else. Most of these sermons were compiled in 1963. And then, two more sermons were added along with a new introduction when it was re-released in the King Legacy edition. I have not looked to see which were the new sermons added.

None of the sermons in the collection are bad, but personally, the second half was more engaging than the first half. Some of King’s sermons felt more like speeches instead of sermons. But most of them were clearly a sermon given to a church and were in the black theological tradition, not the progressive tradition. There is a difference in the discussion of sin and the role of hope that differs from the progressive and the black theological traditions. That is not to say that some do not merge those traditions well. But I think King was at his best in these sermons when he spoke clearly about the reality of sin in a Christian theological register. This was not fire and brimstone preaching but a clear acquaintance with the reality of how sin impacted the world. Sin was not abstract. Sin was real and it impacted people that King knew, himself included. This was also not just individual or personal sin; sin here was a system or a force, not just individual wrongdoing or animus.

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Summary: An exploration of the role of the Bible in American public life from the rise of the new country until just before WW1.

I have read Noll’s work widely. And have had three classes with him in undergrad and graduate school. I am familiar with his work, and I respect him greatly. So it is not lightly that I think that America’s Book I think is my favorite of his books. Part of this is that it is just masterfully done. I can’t think of many books of this size that I read as voraciously. I have always appreciated Noll’s writing, but this book felt more incisive, important, and better written. But as I was thinking about it as I was finishing the book, I realized that part of it was the framing of the story concerning race. Noll is not new to examining how race has impacted American religious history. He has written two books that were particularly about the role of race, God and Race and American Politics and The Civil War as Theological Crisis, but with In the Beginning Was The Word and now in America’s Book, the history of American Christianity is much more intentionally the multicultural and multi-religious history of the US. The main focus of America’s book is looking at the different ways over time that the Bible (primarily the KJV for most of this time) was used by different communities within the United States. So minority communities (whether it is minority religious communities or minority racial communities) are central to telling the story of the differences in how the Bible was used.

America’s Book is the second in a planned trilogy. In the Beginning Was the Word looked at the public use of the Bible in North America before the American Revolution. Diversity of use was important to that story, but part of the thesis of this book is that after the revolution, there was an attempt to come together as a Bible culture. The American Bible Society (ABS) was founded early in the 19th century and became the dominant publisher, not just of Bibles, but of all books and pamphlets. (America’s Book makes me want to read John Fea’s history of the American Bible Society) There was a somewhat successful (depending on the region) push to get a bible in every home in the United States. The ABS was committed to publishing the KJV without notes or commentary, which prioritized the KJV (against the Catholic Douay Rheims and other translations) and was an attempt to avoid sectarian debate.

Noll sets up the main initial debate over the use of the Bible not between Catholics and Protestants (Catholics were a tiny minority initially) but between the “Custodial Protestants and the Sectarian Protestants”. In Noll’s conception, Custodial Protestants are those that “took for granted the comprehensive intermingling of ecclesiastical, governmental and social interests–as well as their own leading position as intellectual and moral preceptors.”(p54). There was a tension between the assumptions of European Christendom translated to the United States, where some sense of religious liberty existed. As sectarian Protestants became numerically and culturally stronger, especially after the second great awakening, the common understanding of the church’s role within the community fell apart, as did the bible’s role. Noll is not evaluating the rightness of sectarian versus custodial Protestantism. Noll subtly points out the difference between those custodial Protestants that took responsibility for the community and those that understood their role to be, in some sense, a divine right to rule based on chosenness.

That chosenness (my term) was part of the problem that arose as the discussion over slavery became more prominent. Slavery was the largest but not the only cause of the fracturing of how the Bible was used. As he points out in The Civil War as Theological Crisis, the Civil War broke more than just the legal entity of the United States, it was a theological fight as well. The other main fractures around the use of the Bible were its use in public schools and how Americans understood their self-conception. Early Americans saw themselves broadly as Christian and centered around a Protestant identity, which used the KJV as a rhetorical, literary, and cultural touchstone, but there was always more diversity than what that identity could hold. Noll has three successive chapters in the middle, all titled “Whose Bible?” that look at how Catholics, Lutherans, Jews, Native Americans, Women, and other naysayers were not content with the status quo identity as a Protestant KJV-only social identity.

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Summary: One mysterious death, and then another, among nurses-in-training, brings Adam Dalgliesh to the John Carpenter Hospital and the Nightingale House, where the nurses live and train.

I am continuing to work through the Adam Dalgliesh mystery series slowly. I am not sure how long PD James wrote the series, but the books I am working on how were written in the late 1960s. So far the books have been fairly out of time. You know they are in the 20th century, but no cell phones or computers exist. It is only at the very end that there is a cultural reference that dates the book. It matters to the story, so I will not reveal the reference, but I have appreciated the writing being somewhat out of time.

The series is less physiological than my current favorite mystery series, Inspector Gamache, but I am enjoying the very slow development of Dalgliesh as a character. Part of what I thought about with this book is that Dalgliesh’s moral and ethical character is essential. Moral and ethical character matter in almost every role in life, but particularly with positions of authority and justice, the person filling those roles matters. One of the officers working for Dalgliesh is a prominent character in this book, and that officer does not have exemplary character for the job. The comparison between them is being set up for what I assume with be a plot point in a later book.

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Summary: A brief exploration of a complicated topic.

I am not adequately trained to discuss poststructuralism (or any philosophical idea.) But that is one reason that I like these Very Short Introduction books. They give an introduction to the concept so that you have a broad idea of the concept, which allows you to pursue it more fully later (or not.)

Like most of these books, the main content is about 150 pages. I listened to this on audiobook, which may not have been the best choice, but it is what I had. I did not realize when I picked it up that a new edition had been published. In something as recent as Poststructuralism, the 20-year-old 1st edition was likely dated in ways I do not understand.

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Summary: A biblical exploration of women’s role in scripture. 

Again, as I have said before, I am approaching Tell Her Story as an egalitarian that supports women’s ordination. I do not need to be convinced of the biblical record supporting women’s ministry roles. But I picked up Tell Her Story for two reasons. One, I watched an interview on the Holy Post with Nijay Gupta, and I have wanted to read one of his books for a while (my father recommended a commentary he wrote, and I just have not gotten around to reading it yet.) Second, I want to understand what was different about this book so I can rightly recommend the right books to the right people. I am strongly oriented toward personalized book recommendations.

So I am writing here primarily about the purpose of Tell Her Story in the context of the other books I have read on overlapping themes. Tell Her Story is more focused on the broad biblical record of women. I had a class on women in the Bible a few years ago, and while the focus was different, there was not much new to me here. But I do think that many have not understood either the actual role of Deborah (where the book opens) or how many female names are part of Paul’s letters or the broader New Testament.

I (I think like many evangelicals of my age) was largely taught formally and informally that Deborah held a place as the judge of Israel (ruler before kings were instituted) because men of Israel were in sin. Deborah was placed as a judge to shame men who were in sin for not leading. That is a common but harmful reading of the relevant passages. I do not remember ever hearing that Deborah was called the Mother of Israel before the class I took. The church I grew up in (where my father was a pastor) was egalitarian. Still, the youth group I attended with a friend and my college and general Christian media were dominated by complementarian views. So even as someone who grew up egalitarian and for women’s ordination, I absorbed bad biblical teaching that undercut women in ministry.

Nijay Gupta (professor at Northern Seminary) opens the book with Deborah even though the book primarily focuses on the New Testament because she is an excellent example that while the cultures of the ancient near east where the Bible was set were predominately patriarchal, Deborah was a documented exception to that general trend.

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