What Makes You Come Alive: A Spiritual Walk with Howard Thurman by Lerita Coleman Brown

What Makes You Come Alive: A Spiritual Walk with Howard Thurman cover imageSummary: Spiritual reflections on the life of Howard Thurman.

I have been reading books by or about Howard Thurman for about six years. I started with Jesus and the Disinherited, which I have read twice. I have also read three collections of sermons as well as an audiobook collection of recordings of Thurman, his memoir, and two biographies. I have much more to read because we are in a renaissance of interest in Thurman, like James Baldwin, Thurman is more relevant today than ever. I went to a book launch event with Lerita Coleman Brown hosted by Chanequa Walker-Barnes when What Makes You Come Alive first came out. But other things came up, and I never started the book until about a year later, when I saw that the Ignatius House (a local Catholic retreat center) was hosting a weekly book club discussing What Makes You Come Alive, and I joined.

This was the first in-person book club that I have ever joined. About 20 different people were involved, with about 15 on any given week. Because the book club met on Tuesday mornings at 10:15 AM, I was unsurprised that the group was mostly retirement-age women (one other man). I was the only new member of the group. Most had been meeting together for years, but I was very much welcomed to the group. I coincidentally knew two members because they used to work as teachers for my mother-in-law. Only a handful of people in the group had previously read anything by Howard Thurman. Most who did know of Thurman, were introduced to him by Richard Rohr’s writing. Because most were cradle Catholics, I was not surprised that there was not a deep familiarity with the Black Church.

The book opens with an anecdote about the author going to speak at the Wild Goose Festival (a progressive Christian conference) about Howard Thurman. Lerita Coleman Brown is a spiritual director and a retired psychology professor. Her grappling with Thurman as a Black woman, often in predominately white spaces (such as the Wild Goose Festival), matters clearly to the book’s thrust. As an all-white book group (most of whom grew up in still legally segregated South), I was somewhat skeptical of the group’s ability to discuss the book well. There were times when the background of the group left it a bit ignorant of areas that I would have liked it to discuss. On the other hand, first-hand knowledge of segregation made it more aware of other issues the book brought up.

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Cultural Christians in the Early Church by Nadya Williams

Cultural Christians in the Early Church: A Historical and Practical Introduction to Christians in the Greco-Roman World cover imageSummary: A look at the ways that early Christians were “cultural Christians.” 

One of the ongoing discussions within the guild of historians (which I have observed from the outside since I have no academic training in history) is the role and method of writing history for contemporary use. Some believe that historians have an obligation to educate and draw connections between history and current events. Some historians go beyond that and become activists in their writing and historical work. Some historians believe that a historian’s work should only involve history rather than connect that history to modern events or culture. (There is way more nuance and range of positions than this brief sketch can accurately represent.)

Cultural Christians in the Early Church is an unusual book by a historian. First, Nadya Williams is actively trying to draw spiritual connections from her historical work that can be used today. This is not activism, but it is more than what many historians are willing to do. As a non-historian who reads history explicitly because it is an integral part of understanding our current events and because I am a spiritual director interested in Christian formation, this book is right up my alley. Second, Williams is not only a good writer who keeps the reader engaged, she is also funny. Many academic writers attempt to be funny but are limited to bad Dad jokes. Cultural Christians in the Early Church has a lot of subtle but engaged humor.

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Into the Heart of Romans: A Deep Dive into Paul’s Greatest Letter by N.T. Wright

Into the Heart of Romans: A Deep Dive into Paul's Greatest Letter by N.T. Wright cover imageSummary: A deep dive into Romans 8, making the case that it is centered on vocation and not soteriology.

This will not be a particularly helpful review, but my general tendency these days with NT Wright is to listen to the book to get the argument as a whole and then wait a bit and go back and reread it in print later. I listened to this quickly in the background and did not take any notes.  If you want a broad overview of the book in podcast form, Seminary Dropout and The Holy Post have good interviews. (Holy Post Interview starts at 57 minutes).

The broad summary of this deep dive into a single chapter of Romans is that Romans 8 talks about the vocation of the Christian, not salvation and heaven. That main point is important, and it is a good corrective. But maybe more important than that particular message of the book is how Wright uses this book on Romans 8 to teach how to slowly read and interpret the Bible, especially for those that do not have enough Greek to read the Bible on their own in the original language.

Into the Heart of Romans is a book about interpretation and showing the importance of original language and scholarship in the original languages, not just the “plain reading of scripture.” Wright uses a simple set of questions to examine how each part of the chapter relates to the part before it and how that fits into the argument of the chapter and the book.

I know many people are fans of verse-by-verse preaching. I am not particularly a fan of that style because it often distorts how we view scripture as a whole. There is value in close reading of scripture in study, but not from the pulpit over a long period of time. If you are interested in a close reading of scripture, especially because Romans tend to be such a beloved book by people who like theology, this book is particularly helpful.

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The Carver and the Queen Emma C. Fox

The Carver and the Queen cover image Summary: A retelling of a Siberian folktale. 

I have come to The Carver and the Queen because I have begun to follow the work of Owl’s Nest Publishers. It is a relatively new small publisher (about 2-3 years old). One of the founders is the author, KB Hoyle, and I am a big fan of her work. I have read her published novel-length works at least once. I have most enjoyed her fantasy Gateway Chronicles books, but I have also enjoyed her dystopian series (Breeder Cycle), the start of a science fiction series (Orion and the Starborn) and fairytale series (Son of the Deep) and her stand-alone book (Queen of Ebenezer). This has also led me to trust her judgment as an editor and publisher. I have started working through the other books that Owl’s Nest has published.

The Carver and the Queen is a retelling of a Siberian folktale I did not know. I have enjoyed the modern reimagining of folk tales that I did know, Orson Scott Card’s Enchanted, Neil Gaiman’s work, and Son of the Deep. But I am unaware of another book that was consciously retelling a folk story I did not know. I have not read Russian literature widely. But I have read some, both modern and older. This retains a Russian feel to my sensibility but does not feel too distant.

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How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen by David Brooks

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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The Gospel of J. Edgar Hoover by Lerone A. Martin

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:

“As FBI director from 1924 until his death in 1972, Hoover was a political constant, paying lip service to the Constitution, but establishing white Christian nationalism as the actual foundation of his FBI. It mattered little who was in office or which party was in control of Congress. Faith helped him determine the nation’s enemies and how they should be attacked and defeated. He saw national security in cosmic terms. Nothing was more existential than national security, the very salvation of the nation’s soul.” (p7)

and

“The FBI made it very clear: a secure and safe America was a Christian America, one in which white evangelicals and conservative white Catholics worked together to maintain the levers of cultural and political power.”

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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After Virtue: A Study in Moral Theory by Alasdair MacIntyre (3rd Ed)

Summary: More than 40 years ago, Alasdair MacIntyre gave us his version of why ethics and virtue are a problem in a post-enlightenment world. 

I am on a new quest in my reading. There are two parts to it. First, I am thinking about how to talk about and understand the idea of Christian discernment for individuals and groups in an age that mostly understands discernment as decision-making. Second, I am trying to understand the advocacy of virtue for Christians as a good in this life (not just the next) without turning it into an instrumental project. In other words, it is “easy” to encourage people to do something if they can see the positive result that will come about. Still, suppose they can only see the good because of how it positively impacts them. In that case, it becomes utilitarian or pragmatic, and virtues or moral stands will quickly melt away if the positive benefit is less clear.

This idea keeps coming up for me in the pragmatic advocacy of building relationships across boundaries. A typical example is that if you are a man, having cross-gender friendships will help you become a better man because you will have access to and learn from women who are not romantic partners and see that women can be fully human, not just a sexual object. While I think this is a real thing, and I would agree that this is a byproduct of cross-gender friendships, the instrumentalization of friendship means that the main focus becomes what you can get from the other person for your own sake, which inherently reduces the other to a benefit. Again, people with relationships across boundaries often gain insight into the role that boundary plays in the world, reducing the power of the boundary. However, the pragmatic argument is a problem because the expectation is for the good of the individual. When a relationship becomes more complex, as often happens at some point, the utilitarian will drop the relationship as not having independent value apart from what it can do to improve them as a person.

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Holy Listening: The Art of Spiritual Direction by Margaret Guenther

Holy Listening: The Art of Spiritual Direction cover imageSummary: 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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Wounded Prophet: A Portrait of Henri J.M. Nouwen by Michael Ford

Wounded Prophet: A Portrait of Henri J.M. Nouwen cover imageSummary: 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.

“It is also difficult to explain the author without acknowledging a certain disconnection between his writing and his living, not because of any scandalous gap between the two, but because he always managed to write way beyond what he himself could actually live. This was especially true in terms of what he said about solitude and community. Nouwen’s spirit, mind, and body all ran ahead of him; his books were often reminders to himself of how he ought to be.” (Kindle location 180)

That is not to say he was a hypocrite who called others to live as he did not but to say that we do not always live up to what we know to be right or best.

The book’s first section was more of a psychological profile before moving back to start to tell his story from the beginning. Nouwen was driven, lonely, seeking affection and approval, and at the same time, able to give of himself deeply to those in need around him.

Because he passed away before I was fully aware of him (in 1996), I did not realize how influential he was. In 1994, a survey of 3400 protestant pastors rated him the second most influential Christian (ahead of Billy Graham.) That was when there was an opening to influence from Catholicism within the Protestant world, but many Protestants were still very skeptical of Catholicism.

The second central theme of Wounded Prophet is the influence of his sexuality. Many that were around him knew that he was gay. Nouwen said he understood that he had a homosexual orientation by the age of six. Celibacy for Catholic priests holds regardless of sexual orientation, but his resistance to talking about his sexuality publicly seems to have contributed to his loneliness. But at the same time, his openness about that loneliness in his writing and the ways that friendships both empowered and hurt him certainly made me and others suspect he was gay before it was discussed more publicly.

Part of what made Nouwen so influential was the openness of his writing. That writing was partly open because he saw himself as a teacher and understood teaching to be spiritual and moral formation, not just intellectual imputation of knowledge.

To be a teacher means indeed to lay down your life for your friends, to become a ‘martyr’ in the original sense of witness. To be a teacher means to offer your own faith experience, your loneliness and intimacy, your doubts and hopes, your failures and successes to your students as a context in which they can struggle with their own quest for meaning. To be a teacher means to have the same boldness as Paul, who said to the Corinthians: ‘Take me as a model as I take Christ’ (1 Corinthians 11:1). To be a teacher means to say as those who want to learn what Jesus said to his disciples: ‘Come and see’ (John 1:39).” (Kindle location 1898)

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How Far to the Promised Land: One Black Family’s Story of Hope and Survival in the American South by Esau McCaulley

How Far to the Promised Land: One Black Family's Story of Hope and Survival in the American South cover imageSummary: 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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