Bookwi.se

Summary: Journaling based exploration of racism. 

When discussing racism, a lot of pushback is focused on titles and approaches. And while I think there are some problems with this, it is important to get something that people will hear in the early stages. If a person cannot hear a voice or book or movie, it is unlikely to help them.

Many object to Robin DiAngelo’s book White Fragility because of the title and approach. Several people have recommended Me and White Supremacy as an alternative. So I read it with an eye toward the book to recommend to people that are early into the understanding of racial issues. For the most part, I agree that this is likely a better book for most people, but not everyone. First, the title still has ‘white supremacy’ in it. Generally, I tend to use ‘white superiority’ instead of ‘white supremacy,’ but the underlying meaning I agree with.

Me and White Supremacy is a 28 study, largely based around journaling questions. Layla Saad first tried the material out on her Instagram followers. And my recommendation is all about whether you are the type of person who will seriously take the questions. If you will not write out answers, or at the very least, think about them, then you will not find any value in the book. But if you engage with the questions and really think about your answers, then I think this is a beneficial book in laying out terms and ideas for anti-racism.

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Summary: Time travel gone wrong.

I have not been reading nearly enough fiction lately. Doomsday Book was recommended by a friend a year or two ago. It came out nearly 30 years ago while I was in college and in an era where I was not reading a lot of science fiction.

Kivrin is a young ‘historian’ at Oxford. Historians go back in time to study a particular historical period. Most historians go back a couple of centuries because the further back, the more unpredictable the exact time you are being sent becomes. There is a problem with ‘drift,’ and you can be hours or days or weeks off your predicted location, impacting your retrieval. Part of the science of time travel is that the system prevents you from impacting future history and creating paradoxes.

Kivrin is interested in the Midevil era. Her mentor, Mr. Dunworthy, does not like the idea of sending her to the Midevil era, not because she is unprepared or just because she is a woman in an era that was not kind to women, but because the department that oversees Midevil historians is incompetent. Problems happen.

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Summary: A brief history of the movement toward Vatican I and the council itself. 

I seriously considered not blogging about this book. Vatican I is an area that I have almost no background knowledge, so I cannot comment on the quality of the book. I had a friend recommend to me another book by John O’Malley, and as I was saving the book to my future reading list, I saw that Vatican I was free to listen to in Audible because of their new member benefit.

I know I have extensive holes in my knowledge of history. And in this case, that includes not knowing hardly anything about European history after roughly Elizabeth I and hardly anything about Catholic history between Trent and Vatican II.

Luckily, nearly half of the book was about the history and cultural influences that led to the start of Vatican I. So the book seemed to place the context of the subject well so that even someone like myself can benefit. Vatican I did not end, the Franco-Prussian war moved to Rome, and the council was evacuated. Officially Vatican I did not end until the start of Vatican II. Several of the decisions of the council may not have happened if the schedule had been different. There is quite a bit of criticism of Pope Pius IX, but that criticism also seems tempered from how strong it feels like it could have been.

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Summary: Stop emphasizing visual diversity and focus on solidarity. 

Among those interested in racial justice, there is significant interest in how to help people become interested in racial justice. I have frequently used the metaphor of evangelism because there is a sense of a message being that is necessary, and there is some sense of the Holy Spirit awakening the person to be open to that message.

David Swanson’s main focus in Rediscipling the White Church is discipleship, not evangelism. Similar to my interest in racial justice and spiritual direction (a method of discipleship) evolving in parallel, Swanson emphasizes that the way to correct a distorted church is an emphasis on correct discipleship.

Dallas Willard claims that a disciple is, most basically, an apprentice “who has decided to be with another person, under appropriate conditions, in order to become capable of doing what that person does or to become what that person is.” While there is more that could be said about what a disciple is, for our purposes a Christian disciple follows Jesus to become like him and to do what he does.

Swanson is building on the work of Dallas Williard, James KA Smith, and others that remind us that discipleship is not about intellectual knowledge acquisition but building habits.

Building on Augustine’s understanding of people as desiring creatures, philosopher James K. A. Smith writes that it’s our habits that “incline us to act in certain ways without having to kick into a mode of reflection.” Remember my implicit bias at the beginning of the chapter? Because we are not first and foremost thinking beings who rationally engage with every encounter, it is our habits which shape our imaginations or, in Augustine’s vocabulary, our loves. My unconscious assumption about who wrecked my cement was inculcated in me through a set of racially oriented habits. We aren’t usually aware of our habits.

The book’s central point is that Swanson wants to transform the goal of discipleship around racial justice is solidarity (regardless of how visually diverse a congregation is) and not some abstracted racial reconciliation or unity.

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Summary: History of the visual and descriptions of Jesus throughout the history of the United States.

I have been interested in The Color of Christ for a while, but I had not picked it up until Audible.com included it as part of the Audible Plus Catalogue. This new benefit allows members to listen to a couple thousand (mostly older) audiobooks for free.

The Color of Christ is a history of how Jesus has been portrayed and discussed throughout the history of the United States. My main takeaway is that while many have thought of Jesus as white, the actual images of Jesus as white, are relatively recent. Puritans had a strong iconoclast orientation as well as an understanding of the second commandment as including all representations of Jesus. While other Christian communities in the US were more likely to allow for pictures of Jesus, those groups were less culturally influential. It was not until around the 1820s that increased Catholic immigration and other forces started to weaken the cultural prohibitions to representing Christ.

Similar to what was illustrated in Jesus and John Wayne, the way that many argued against the Puritan opposition to representing Jesus Christ was as a means of Christian education. About that time, changes in printing technology allowed for low-cost pamphlets and books to include images. There is an interesting tidbit about the development of Mormon theology. Initially, Joseph Smith spoke about Jesus speaking to him through a bright light. But in later revisions of the story (in the 1820s), it was the tangible physical Jesus, who he described as White with blue eyes. That White Jesus became essential to the development of Mormon theology.

There are so many historical details that were new to me in this book. Part of what was new was Native American pastors that spoke out against white supremacy, slavery, and the lack of Christian ethics. Samson Occom wrote one of the first hymnals in the US and helped found, and fundraise for a school that was originally supposed to be for Native Americans but became Dartmouth. William Apess was a Native American pastor in the early 19th century. He passed away at only 41 but had written several books, including an autobiography and spoke out against the mistreatment of Native Americans and Black slaves and for the importance of being both a Christian and a Pequot.

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Summary: Exploration of how reading in the diverse Black Church Tradition works in several practical examples. 

About a year ago, I first heard of Esau McCaulley. I do not remember if I heard of his new appointment to Wheaton College New Testament faculty (my alma mater) or if I saw him at the Jude 3 Conference first. Regardless, I have paid close attention to him since. He has written many articles this past year for Christianity Today (including this month’s cover article on policing adapted from this book), the New York Times (where he is a contributing opinion writer), Washington Post, and others. And he had an interview podcast with ten episodes so far. I am also about halfway through a free podcasted seminary class, The Bible in Color, which has some overlapping content with the book. My point in noting all of this is that once you have read this book, there is more to follow up with. And that I was not entering the book brand new.

Reading in Black is not trying to survey the entirety of the Black biblical tradition of biblical interpretation but to give an introduction to the fact that there is a diverse tradition of biblical interpretation that matters. The book opens by tracing, somewhat autobiographically, why the Black biblical tradition matters. The book ends with a ‘bonus track’ on some of the developments of the academic Black biblical tradition. And he notes that the three general streams of the black church, “revolutionary/nationalistic, reformist/transformist, and conformist,” tend only to include academic expressions of the first and the last. McCaulley is more in the middle and wants to encourage more work in that reformist/transformist stream. Part of that first chapter that I have seen myself is how important it is to be historically conversant in the actual words of the Black church, not just what has been said about those words.

Between that opening and closing are five chapters that illustrate what it means to interpret the bible as a Black man in the Black church tradition. The chapter that was developed into the article at Christianity Today is an exploration of the New Testament and the theology of policing. It centers around Romans 13, the passage that is frequently trotted out as a basis of supporting the political status quo, and shows why social context matters, but also how social context is not the only thing that matters when reading scripture. (That last bonus chapter explores the limits of social context in biblical interpretation more.) The Black church tradition has emphasized that the bible is not a string of proof texts but an overall narrative that centers the liberating work of Christ throughout history. This means that interpreting Romans 13, apart from the reality that the subjects of authority are still made in the image of God, impacts how we see justice. Abstracting authority from the imago dei allows us to support dehumanizing tactics by removing the humanity of the subject of authority from the ethical discussion.

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Summary: Follow up to the earlier memoir, Suprised by Oxford.

I do not remember why I originally picked up Suprised by Oxford. It was probably a book I chose to review. But in the decade since it came out, I have read it three times, I believe. I have given away several copies, and I have recommended it to many. I think I will read pretty much anything that Carolyn Weber writes. She is a writer of both skill and insight.

Sex and the City of God is a follow up to both the love story with God and TDH (Tall, Dark, and Hansome.) If you are reading this as a follow up to Surprised by Oxford, which I recommend, you know that they are going to get married eventually. That lack of suspense did not impact my reading or my enjoyment of the story.

Like Suprised by Oxford, there are plenty of references and allusions. As you might expect from the title, Augustine is a particular conversation partner. Weber balances the story of her relationship with her now-husband with the relationship with her creator. This is intentional throughout because she wants to parallel how marriage is like our relationship with God. I do like the spiritual exploration in real life metaphors. It is part of how I like to think about both religious life and how I want to ‘seek God in all things.’ Christianity Today had a positive review but had a few reservations because the reviewer thought that at times there was a tension between the story and seeking God in that story.

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Summary: Exploration of why James Baldwin resonates so strongly.

Begin Again is the second of Eddie Glaude’s book that I have read. I appreciate Democracy in Black but thought when I read it that it may have been written a couple of years early because it was writing about how democracy still perpetuates racism during the Obama years. And reading it in the Trump years meant that I thought he was right, but not quite pointed enough.

Because there are few writers that I am fascinated by more than Baldwin (although he is not an easy read), I was interested in a trusted guide. That is what Eddie Glaude was seeking to do. He was both explicating Baldwin, but also placing him in context for a modern reader who is reading Baldwin years after his death and a half-century after he impacted the world.

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Summary: American Christianity has slowly adopted a Jesus that looks and acts a lot like John Wayne, and that has distorted Christianity.

When I first heard about Jesus and John Wayne, I had it connected to books on Christian Nationalism, like Taking America Back for God, maybe because that is how Matthew Lee Anderson framed his review in Christianity Today. That isn’t entirely wrong, but I am not sure it gets the main point of the book any more than framing it as an Anti-Trump book as this review does. The book opens with a vignette about Trump’s 2016 statement “I could stand in the middle of Fifth Avenue and shoot somebody, and I wouldn’t lose any voters, OK?”

Jesus and John Wayne isn’t so much about Trump, or John Wayne, as much as it is about how since the 1950s, Evangelicalism in particular, and Christianity more broadly, has culturally embraced a concept of militant masculine Christianity, a ‘bad-ass Jesus’, as a central image for its discipleship and evangelism strategy. The movement to save America (yes Christian Nationalism is a component of the book), has been a reactive one. Whether it is communism (they are atheists, so the US needs to add ‘Under God’ to the pledge), or feminists (so we need to emphasize complementary gender roles and patriarchal authority), or loose sexual morals (so we emphasize purity and ‘kiss dating goodbye’), the point is that the Christian church in the post World War II era has not created a positive message of Christianity so much as looked at culture and done the opposite. Except when it hasn’t.

The ‘when it hasn’t’ is also essential. Because culture has embraced the individual macho man, whether it is John Wayne as the soldier or cowboy or the behind the scenes savior like Jack Bauer or James Bond, or the father with a very particular set of skills that will pursue his daughter’s kidnappers in Taken, the individual who can save us is part of the American mystique.

Jesus and John Wayne is a history book. It is tracing the 75-year history of the development of Evangelical conceptions of gendered leadership, which has resulted in widespread support of a president who does not match Christian theological or virtue ideals but is “somebody who is able to fight back” or phrased differently, ‘the US needs street fighters like @realDonaldTrump.’ The main focus of Jesus and John Wayne is the gendered conception of leadership and the way that the emphasis on exaggerated gender role divisions has distorted Christianity.

I am not going to trace the full history developed in the book. It traces the development of opposition of ERA and abortion, the embrace of Reagan (as an overt parallel to John Wayne) and his manly man soldier doing what needs to be done in Oliver North, the rejection of ‘softer’ parenting styles with James Dobson and the Pearls, Promise Keepers’ focus on men taking back leadership of the family, the later rejection of Promise Keepers as too tender and the embrace of ‘No more Christian nice guys’ and ‘spiritual badasses.’

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